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A N
ILLUSTRATION
O F
THE DOCTRINES
O F
THE CHRISTIAN RELIGION,
WITH RESPECT TO
FAITH AND PRACTICE,
UPON THE PLAN OF
Clje MtxxiW^ @l)ortcr Catecfiifm.
COMPREHENDING
j4 Complete Body oj' Divinity.
BY THE LATE REV. AND^ARNED
Mr THOMAS BOSTON,
MINISTER OF THE GOSPEL AT ETTRICK,
AUTHOR OF THE FOURFOLD STATE, A VIEW OF THE
COVENANTS, iJc.
IN
THREE VOLUMES.
VOLUME I.
HOLD fAbT THE FORM OF SOUND WORDS 2 TIM. i.
13-
..^IB
EDINBURGH:
PRINTED BY SCHAW AND PILLANS,
FOR TriE REVEREND JOSEPH JOHNSTON^
D R U M M 0 N D STREET,
1796.
CONTENTS
OF THE
FIRST VOLUME.
preface Page 3
Of Mans chief end and happiriefs 5
'The divine authority of the fcrit>tures 15
^he utility of the fcriptures as a ruU 35
^he fcope of the fcriptw^es 40
The fcriptures the book of the Lord, and the diligent
fiudy and fear ch thereof reco?n?nended 56
Of God 'ind his perfections 79
Of the unity of God 138
Of the Holy Trtnity 151
Of the decrees 0/ God 158
Of the work of creation 178
Of the creation of man. 189
Of the providence oj God 1 99
The wife ohfervation of providences^ illuflrated and en-
forced ' 208
Of the covenant of works 247
Of the all of our fir;f parents ^ 262
Of fin m gene* a' 277
Of the fir f /v.. n part'cular 389
Of our jail m Adam 296
Of the finfulnefs of mail's natural flate 303
Of the T^ifery of 7na?i\<! natural jiate . 319
Of election to ever.ajitng life 328
Of the c-*vsnant of grace 342
Of Chrfi the only Redeemer of God's eleB 410
Of Lhrit^s incarnatro?i ^16
Of Chnfi^s c^uCes m general 44 Z
Oj ChrifVi prophetical office 412
THE
THE EDITOR'S PREFACE.
THE numerous and valuable writings of the learned and
pious Mr Boston have long ago fpread his fame, and fe-
cured his praife in ail the Churches, as a firft-rate writer ta
Divine fubjects. Any effort of mine, therefore, to brighten the
chara<aer of this great man, would be an attempt to add luftre
to the meridian fun. His natural talents were great. He
had a lively fancy, under the influence of the Holy Spirit ; a
Warm, folid, and penetrating judgment — Thefe were elevated
and improved by a liberal Education. He was a great Phi-
lofopher, and an able Divine ; he had an extenfive knowledge
of feveraJ languages, and wrote them with a degree of accura-
cy beyond moll men. He was early converted ; and gave
himfelf to the lludy of the facred Scriptures from his youth.
Though he profited above many in literature and fcience^
thefe, hov/ever, were made fubfervient to the noblell of all
fcience — the knowledge of the Bible, and the fublime dodrines
of the Gofpel. He was a zealous friend of Truth, an eminent
preacher, and an able miniiler of the New Teftament. Thefe,
adorned with deep humility and uncommon modefly, render-
ed him a burning and a fhining light in his day.
The great Boston, whofe name will be dear to good men,
wherever the Chrillian religion obtains, was Author of many
valuable Works ; and of none more valuable than this, called
his Bodj of Divinity — It is fo called, becaufe all the leading
do6trines of the Chrlftian fcheme are arranged and treated ia
a diftind and nervous ftyle. Though the fmall bounds iti
which fo much is comprifed, obliged the author to be concife
on each head ; yet thofe fublime dodrines exhi];|ited in our
Catechifm, have been iUuftrated and explained in a manner
fuperior to any attempt of the kind before or fince his time.
This great work was begun, in a courfe of bermons to nia
congregation at Ettrick, 30th Oaober 1709 ; and not finilhed
till June 1720. The many incidents which intervened, divert-
ed him from purfuing this noble plan ; particularly the Re-
bellion which broke out in 17 15 ; and his call to the charge
of Clofeburn, which was ftrenuoufly oppofed by himfelf and
his flock. But thefe ftorms being gone, he finiflied this ufeful
and learned Work, to the no fmail comfort of the Church, and
improvement of the careful ftudent m Diviaity.
A. The.
4 '^he Editor^ s Preface.
The fublime Truths treated of in thefe volumes are difcufTecf^
not only in a do6lrinal and learned ftyle, but in an eafy and
pradical way, that he who runs may read. The great duty
of Love to God, and Charity to man ; and, in a word, the whole
fyftem of moral duties contained in the wotd of God, are ex-
plained, and their obligation enforced with an energy peculiar
to himfelf. This renders his writings invulnerable — elevates
him above the falfe imputation of Antinomianifm, or the
fcourge of the Arminian's tongue.
The chief defign in oifering this Edition to the Public is,
that this Work, fo valuable in itfelf, and of fuch importance
to the Chriftian caufe, may be more extenfively read and
.known. The high price hy which it came into public view
informer Editions, in a great meafure locked it up from the
ufe of the lower order of Chriftians. But this being remo-
ved, as far as the advanced price of paper will admit, it is to
be hoped that the Book will meet with that encouragen>ent it
fo juftly merits. The times loudly call for books of this
kind, to ftem that torrent of Antichriftian herefies, and almoft
.amiverfal pradical Atheifm, which threaten the utter ruin of
the Chriftian fcheme. Amid thofe fublime dodrines, exhibited
in this Divine fyftem, none are illuftrated more clearly, or with
greater energy, than thofe relative to the Deity of Chrift; the
Deity of the Holy Ghoft, and his Omnipotent agency in his
application of the Redeemer's atonement to the heart. Thefe,
candid Reader, thefe are the do6lrines, and thefe are the books,
the Editor deems peculiarly neceflary. He humbly hopes,
therefore, for the patronage of the generous Public ; and that
thofe w^ho love the truth as it is in Jefus, will reckon it their
duty to encourage this Edition of a Work, in which the capital
articles of our holy Religion are exhibited to the world, and
proved on no other evidence than the Wordof God,and w:ith
HO other view than the falvation of men.
AN
AN ILLUSTPvATION
OF THE
DOCTRINES
o r
THE CHRISTIAN RELIGION.
OF MAN'S CHIEF END AND HAPPINESS.
I Cor. X. 31. — Whether therefore ye eat or driTLh, or whatfo-
cuer ye do, do all to the glory of God,
Pfalm Ixxiii. 24. 25. — V/hom have I in heaven but thee ^ and
there is none upon earth that I dejire hefides thee. My fiff^*
and my heart faileth : hut God is the Jtrength of my heart,
and my portion for ever.
KNOWLEDGE is a necelTary foundation of faith and
holinefs ; and where ignorance reigns in the mind, there
is confufion in the heart and life. We have the word of
truth in our hands, and many methodical fjftems of divine
truths, amongft which the Shorter Catechlfm, compofed by
the Reverend AlTemblj of Divines at Weftminiler, in pur-
fuance of the folemn league and covenant, as a part of the
then intended uniformity between the three nations, is de-
fervedly reckoned the chief. This I ibail endeavour to ex-
plain with all poffible brevity and perfpicuity, that ye may
have a view of thofe divine truths, with the reafons of them.
And this I have thought it the more neceflary to do, in order
that your minds may be eftablifhed in the truth, as our time
is like to be a time of trial, wherein ye may be expofed to ma-
ny fnares, and fo be in danger of apoftafy.
In the firfl of the texts which I have read, ye have,
1. The chief end of human aftions, the glory of God : that
is the fcope of which all we think, or fpeak, or do, fhould tend ^
this is the fioint or common centre in which all fliould meet.
2. The extent of it. It is not only fome of our a6lions,
but all of them, of what kind foever, that mull be dire^leci
to this end. This, then, is man's chief duty.
In the fecond text we have,
1. The Pfalmift's chief defire, and what he points at as hia
'only true happineli ; that is, the enjoyment of God. He takes
God for and inftead of all, that in him alone his foul may reil.
2, The reafon of this is taken from, (i.) The creature's
^mptinsfs, both in body and fpirit, ver. ^y (a.) From God's
fuln^s
6 0/ Man's Chief End.
fulnefs and fafficlency : and this Is amplified by the eternity
of it, mj portion for ever.
From both texts the following dodrine natively follows.
DbcT. " Man's chief end is to glorify God, and to enjoy
" him for ever."
In handling this dodrine, I fhallfpeak, 1. to the glorifying
of God, which is one part of man's chief end.
II. To the enjoyment of God for ever, wherein man's chief
liappinefs confifts, and which he is to feek as his chief good.
I. I {hall fpeak to the glorifying of God, which is one
part of man's chief end. And here I fliall ftiew,
1. The nature of glorifying God.
2. In what refpefts God's glory is man's chief end.
3. The extent of this glorifying God.
4. The reafon of it.
Firji, I ihall Ihew the nature of glorifying God. To glo-
rify, is either to make glorious, or to declare to be glorious.
God glorifies, /. e. makes angels or men glorious ; but man
cannot make God glorious, for he is not capable of any addi-
tional glory, being in bimfelf infinitely glorious. Job xxxv.
7. Hence it is plain, that God gets no advantage to him-
felf by the befl works of men, the profit of our holinefs re-
dounding entirely to ourfelves, Afts xvii. 25. Pfal. xvi. 2.
God is glorified, then, only declaratively ; he is glorified whai
his glory is declared. This is done two ways. Objedtively, by
the creatures inanimate and irrational. Thus the heavens declare
the glory of God, Pfal. xix, i. This the creatures do, while
they afford matter of praifetoGod, as a violin is fit tomakemu-
fic, though there mull b& a hand to play on it ere it can folmd.
Man declares his glory alfo actively. And this he ought to do,
I. By his heart, i Cor. vi. 20. Glorify God in yoiir fpirit.
Honouring God with the lips, not with the heart, is but a very
lame and unacceptable performance. Heought to be glorified by
our underftanding, taking him up in the glory which the fcrip-
ture reveals him in, thinking highlyof him, and efteeming him
above all other perfons or things, Pfal. Ixxiii. 25. So they that
know him not, can never glorify him : and they that efteem
any perfon or thing more than, or as much as him, diihonour
him. We glorify him by our wills, chufing him as our portion
and chief good, as he really is in himfelf ; by our affedions lo-
ving him, and rejoicing and delighting in him above all other.
2.Byhislips,Pfal.l.23.**WhofoofFerethpraifeglorifiethme."
Therefore man's tongue is calledhis glory,Pfal.xyi.9. not only
becaufe it ferves him for fpeech, which exalts him above the
brutes, but becaufe it is given him as a proper inftrument for
fpeak.ingforththegloryofGod. Sothatit muft needsbeaftrange
. , . perverting.
Of Man's Chief End, 7
perverting of the tongue, to fet it againft the heavens, and let
it loofe to the difhonour of God, and fetter it as to his glory.
3. By his life, Mat. V.I 6. "Let your light fo iliine before men,
that they may fee your good works, and glorify your Father
which is in heaven." A holy life is a life of light; it is a fhining
light, to let a blind world fee the glory of God- Sin darkens the
glory of God, draws a veil over it. David's fin made the enemies
of the Lord to blafpheme. The ftudy of holinefs fays, God is
holy ; mourning for every flip fays, God is fpotlefs ; walking-
holily in all manner of converfation, within and without, &c.
fays, God is omnifcient andomniprefent, 8cc\ As when men find
a well-ordered family, that tells what a man the mailer of it is.
Secondly, I proceed to fiiewinwhat refpe6l:s God's glory
is man's chief end.
Firji, It is man's end.
I. It is the end which God aimed at when he made man, Pror.
xvi.4. *' The Lord hath made all things for himfelf. Rom. xi.
36. ** For of him, and through him, and to him are all things."
Every rational agent propofes to himfelf an end in working, and
the mofi; perfe6t the highefi: end. Now God is the moil perfect
Being, andhis glory the nobleft end. God is not actively glorified
by all men, and therefore he furely did not defign it ; but hede-
fignedto have glory from them, either by them or on them ; and
fo it will be. Happy they who glorify him by their actings,
that they may not glorify him by their eternal fufFerings,
a. It is the end of man as God's work. Man was made fit for
glorifying God, Eccl. vii. 29. " God made man upright ;" as a
well-tuned inftrument,or as a houfe conveniently built, though
never inhabited. The very fabric of a tnan's body, whereby he
looks upward, while the beafis look down, is a palpable evi-
dence of this.
3. It is that which man fhould aim at, the mark to which
he Ihould dired all he does, 1 Cor. x. 31. the text. This is
what we fliould continually have in our eye, the grand de-
fign we fiaould be carrying on in the v<;orld : Pfal. xvi. 8.
" I have fet the Lord always before me," fays David.
Secondly, It is man's chief end, that- which God chiefly
aimed at, the chief end of man as God's work, and that
Which man ftiould chiefly aim at. God made man for other
ends, as to govern, ufe, and difpcfe of other creatures in the
earth, fea, and air, wifely, foberly, and mercifully. Gen. i.
26. Man was fittted for thefe ends, and a man may propofe
them lawfully to himfelf, feeing God has fet them before him 5
but ft ill thefe are but fubordinate ends to his glory. '
There are fome ends which men propofe to themfelves, which
are fimply unlawful; as to fatisfy their revenge, their luft,
tlieif
8 Of Man's Chief End.
their covetoufnefs, &.c. Thefe are not capable of fubordinatioK
to the glorj of God, who hate? robbery for b-iir/t-olFering,
But there are other ends, which are indeed in thenifelves law-
ful, yef become iinful, if they be not fet in their due place^
that is, fubordinate to the glory of God. Now, God's glory
is made our chief end, when thefe thrte things concur.
1. When whatever end we have in our ad:ions, the glory
of God is ftill one of our ends in afting. We may eat and
drink for the nourifhment of our bodies ; but this muft not
juftle out our refpeft to the glory of God. If the nourifh-
ment of our bodies be the only end of our eating and drink-
ing, it is (inful, and out of the due order,
2. It mild not only be our end, but it muft be our main
and principal end, that which we chiefly defign. When God's
glory is our chief t.\\^y all other ends that we propofe to our-
felves will be downweighed by this ; all other iheafs muft
bov^ to that ilieaf : as a diligent fervaLt deligns to pleafe both
the mafter and his fteward, but chiefly the mafter. But when,
on the contrary, a man cats and drinks (for inftance) more
for the nouriftiment of his body than for God's glory, it is
plain, that God's glory is not the chief end of the man in
that a6lion. Hence w^s read, 2 Tim. iii. 4. of fome that arc
** lovers of pleafure more than lovers of God."
3. When it is the ultimate end, the laft end, the top and
pcrfe£lion of what v/e defign, beyond which we have no
more view, and to which all other ends are made fubfervient,
and as means to that end. Thus we Ihould eat that our bo-
dies may be refreflied ; we fnould delire that our bodies may
be refrrlhed, that we may be the more capable to ferve and glo-
rifv God i A our ftations. Thus we are obliged to feck our
own falvation, that God may be gloriiied ; and not to feek
God's glory only that we may be faved ; for that is to maks-
the glory of God a ftepping flone to our own fafety.
thirdly, 1 come now to ftieiv the e>;tent of this duty.
Refped to the glory of God is as fait that muft be fcrved up
with every diib. The great work of our life is to glorify
Jiim ; it is the end of our firft and of our fecond creation, If.
xliii. 21. " This people have 1 formed for myfelf ; they ftiall
ihew forth my praife." V/e muft be for God, Hof. iii. 3. and
live to him. This muft be the end.
1. Of our natural actions, i Cor. x. 31. eating, fleeping,
walking, Slc. we are under a law as to thefe things. We
may not eat and dvink as we pleafe, more than pray as w^c
/pleafe, Zech. vii. 6. All thefe things muft be done in iub-
ferviency to the glory of God. Thefe things muft be done
that we Qiay live, and living may glorify God -, and v;hen
we
0/ Man's Chief Emi. 9
we can do it without them in heaven, then none of thefe
things {hall be done.
1. Of our civil actions, working our v*^ork, buyina; and
felling, &c. Eph. vi. 7. Prov. xxi. 4. Jt was one ot the fins
of the old world, that they were eating ; the word Is proper-
ly ufed of beads eating their food ; they had no higher ^nd,
in it than beads ; and marrying, a thing in itf elf lawful, but
they had no eye to God in it.
3. Of our moral and religious aflions, Zech. vii. 5. We
mud pray, hear, &c. for God's glory.
This is fuch a neceflary ingredient in our aftions, that
none of them are truly good and acceptable to God without
it, Zech. vii. 5. Do what we will, it cannot be fervice to
God, if we do not make him our end ; no more than a fer-
vant's working to himfelf is fervice to his raader. God will
never be the rewarder of a work, whereof he is not the end ;
for if a man ftiould build houfes to all the country, if he build
not one to me, I owe him nothing. Alas ! to what purpofe
ferves a generation of good works all killed by a depraved
end?
Though it is a duty frequently to have a formal and exprefs
intention of the glory of God in our aftings, yet to have it in
every action is impollible : neither are we bound to it ; for
then, for that very intention we fliould be obliged to have
another, another for that, and another for that, in infinitum.
But we diould always habitually and interpretatively defigri
the glory of God. And that is done when, (i.) The
courfe of our lives is dire61ed to the glory of God,
Pfal. 1. ult. (2.) When we walk according to the rule of
God's word, taking heed that wo. fwerve not in any thing
from it. And, (3.) When God's will is the reafon as well
as the rule of our actions ; when we believe a truth, becaufe
God has faid it ; and do a duty, becaufe God has commanded
it. If we do not fo, God lofes his glory, and we lofe our
labour.
Fourthly^ The reafon of the point is, becaufe he is the firll
principle, therefore he mud be the lad end. Ke is the firfi:
and the lad, the Alpha, and therefore the Omega. God is
the fountain of our being ; and therefore feemg we are of
him, we fliould he. to him, Rom. xi. ult. forecited. Man is
a mere relative being ; God is oui Greater, Preferver, and
Benefaflor. )ur being is but a borrowed being from him,
as the rays or beams of the fun are borrowed from tW fun :
B th?erefore
id 0/ Man's Chief End.
fherefore I AM is God's name. Whatever perfedion #e'
have is from him ; hence he is called " the only wife, non^
good but one, that is God :"^ he gives us the continuance of
all thefe things, and it is on his cofl that we live. As when
the waters come from the fea unto the earth, and go back
again unto it by brooks and rivers ; fo all we receive and
enjoy comes from God, and ought to go back again to him, by
being ufed for his glory. Wherefore to make ourfelves our
chief end, is to make ourfelves a god to ourfelves ; for a
creature to be a centre to itfelf, and that God fhould be a
means to that end, is to blafpheme, John viii. 50.
II. I fhall fpeak to the enjoyment of God for ever, where-
in man's chief happinefs conlifts, and which he is to feek as
his chief good. Here I Ihall fliew,
1. The nature of this enjoyment.
2. The order of it.
3^. That it is man's chief end in point of happinefs.
First, I £hall (hew the nature of this enjoyment. There
is a twofold enjoyment of God, imperfect and perfect.
Firjlj There is an imperfed: enjoyment of God in this life;
which confifts in two things.
1. In union with him, or a fpecial faving intereft in him,
whereby God is their God by covenant. By this union Chrifl
and believers are fo joined, that they are one fpirit, one
myllical body. The whole man, foul and body, is united to
him, and, through the Mediator, unto God. This is the
foundation of all faving enjoyment of God.
2. In communion with God, which is a participation of
the benefits of that faving relation, whereof the foul makes
returns to the Lord in the exercife of its graces, particularly
of faith and love. This is had in the duties of religion,
prayer, meditation, &:c. in which the Lord privileges his
people with manifeftations of his grace, favour, and love, be-
itows on them the influences of his Spirit, gives them many-
tokens of his kindnefs, and fills them with joy and peace in
believing.
Secondly, There is a perfeft enjoyment of God in heaven,
■when this world is no m.ore. This confifts in,
I. An intimate prefence with him in glory, Pfal. xvi. 11.
" In his prefence is fulnefs of joy, and at his right hand there
are pleafures for evermore." God himfelf ftiall be with
them, and they ihaU ever be with the Lord, enjoying his glo-
rious'
Of Man's Chief End. IX
•rious prefeRce, brought near to his throne, and ftanding be»
fore him, where he fiews his inconceivable glory.
2. In ieeing him as he is, i John iii. 2. They fhall have
a full, a fatisfying, and never-ending fight of God, and of all
his glorious perfections and excellencies, and they ihall. be
raviilied with the view thereof for ever.
3. In a perfed union with him. Rev. xxi. 3. He will be
their God. They w^ere united to God in Chrift here by the
Spirit and faith, and made partakers of a divine nature, but
then only in part ; but in heaven they fhall perfeclly partake
of it. There fliall be a mod clofe and intimate union between
God and them : God fhall be in them, and they in God, in
the way of a glorious and mofl perfed union, never to be
diflblved.
4. In an immediate, full, free, and comfortable communion
with him, infinitely fuperior to all the communion they ever
had with him in this w^orld, and which no mortal can fuitably
defcribe.
5. Laftly, In full joy and fatisfadion refulting from thefe
things for ever, Matth.xxv. 21, The prefcnce and enjoyment
of God and the Lamb, fliall fatisfy them with pleafures for
evermore. They fhall fwim for ever in an ocean of joy, and
every objed they fee fhall fill them with the moll ecflatic joy,
which fhall be ever frefli and new to them, through all the
ages of eternity*.
Secondly, Let us confider the order of this enjoyment.
1. It is a part of man's chief end, and, in conjunction with
glorifying of God, makes it up. And thefe two are put to-
gether, becaufe no man can glorify God, but he that takes
God for his chief good and fupreme happinefs.
2. Glorifying of God is put before the enjoying of him,
becaufe the way of duty is tlie way to the enjoyment of God.
Holinefs on earth mufl neceiTarily go before felicity in hea-
ven, Heb. xii. 14. There is an infeparable connexion betwaxt
the two, as between the end and the means ; fo that no per-
fon who does not glorify God here, fhall ever enjoy bim here-
after. The connexion is inftituted by God himfelf, fo that
the oce can never be attained without the other. Let no
perfon, then, who has no regard for the glory and honour
of God in this world, dream that he fliall be crowned wath
glory, honour, immortality, and eternal life, in the heavenly
2/ianfions. No j the pure in heart, and they who glorify
B 2 God
^ The reader may fee a more full account of the happinefs of the
flints in heaven, in the author's book, Fourfold Stale, ftate 4. head 5,
12 Of Man's Chief End.
God now, fliall alone fee God, to their infinite joy in hea-
-ven.
Thirdly, I fliall lliew, that the enjoyment of God is man's
chief ^;"'^^ "^ poiiit of happinefs, the thing that he Ihould chiefly
feek. l^br this end,
I. Conild::': ivh^c man is. He is, Cr.) A creature that
defires happiuefs, and cannot but defire it. The deiire of
happinefs is Vv'oven into his nature, and cannot be eradicated.
It is as natuial for him to defire it as it is to breathe. (2.)
He is not felf-fufKcient : he is confcious to himfelf that he
wants many things, and therefore he is ever feeking fome-
thing without himfeif in order to be happy. ('3.) Nothing
but an infinite good can fully fatisfy the defires of an im-
mortal foul ; becaufe, whatever good he finds in the creature,
he can flill defire more, and will continue to defire it; and
where it is not to be found, there his happinefs is marred.
So that man's happraefs is neither to be found in himfelf, nor
in any creature, or created good.
2. Conlider what God is.
ift, God is the chief good. Some perfons, as angels, &c.
and fome things, as grace, glory, &:c. are good ; but God is
the chief Rood, for he is the fountain-good, and the wa-
ter tliat is good is always beil in the fountain. All other
goodiiefs is but fccoi^d-hand goodnefs, derived and dependent ;
but God is origiftal, underived, and independent goodnefs,
the caufe and fource of whatever is good in heaven and
earth. Now, where the more goodnefs is, there the more
it is to be fought. And therefore, feeing God is the chief
good, the enjoyment of him is the chief end which man lliould
aim at in feeking.
%dly, God is all good, (i.) There is nothing in him but
what IS good ; he is entirely without imperfection. (2.) All
that is good is in him ; fo that the foul, finding him cora-
menfurate to its defircs, needs nothing befides him ; and
therefore fliouid not, and cannot, fully reft in '^.Viy per-
fon or thing but God, wlio alone is able to fatisfy ail its
defires, and afford it that happinefs which it earneftl}'- pants
after.
I fliall conclude with a few inferences.
I. O how does reigning fin pervert the fpirit of man,
turning it quite away from its chief end ! Kovv many are
there who make themfelves their chief end I They are con-
jured within the circle of felf, and out of it they cannot
move
Of Man's Chief End. 13
move. Like beafts, they grovel on the ground, feeking them-
felves, and ading for themfelves only or chiefly, purfuing
the enjoyment of earthly things ; but look not to God, Phil,
iii. 19. Their own advantage is the chief motive and aim
they have in their natural, civil, and religious anions, ei-
ther their own pleafure, profit, or honour and glory.
And they never think of, never propofe the glory and ho-
nour of the infinite Majefly of heaven in any thing they
do.
2. This may fill the bed with fhame and bluliiing. O
hoiv much is God dllhonoured by our hearts, lips, and lives 1
O what felf-feeking mixes itfelf with our beft adions ! How
eagerly do we purfue created things, and how faintly the
enjoyment of God ! How abfurd is fuch condud ! and how
diihonourable to a holy God ! It is a faying upon the matter,
that God is not the chief good, that he is not a fuitable por-
tion for the foul, and ^hat the creature is better than God.
How fliould we be afhamed of ourfelves on this account,
and labour earneflly to make God the chief and ultimate
end of all our adions, and the enjoyment of him our chief
Jiappinefs !
3. Behold the excellency of man above other creatures
on earth ! He is made for a noble end, to glorify and enjoy
God, while other creatures were made for him. How fad
is it, that men fliould thus forget their dignity, and turn
flaves to thofe creatures which were made to ferve them I
And how deplorable and lamentable is it, that men, in place
of m.aking God their ultimate end, and placing their chief
happinefs in him, fliould make their belly, their lufts and
idols, their God, and place their chief felicity in the gratifica-
tion of fenfual and brutifli pleafures ; as the drunkard does
in his bottle, the unclean perfon in his whore, the mifer in
his wealth, and the ambitious man in titles of honour. Alas i
our hearts by nature are fet on the earth that we tread upon,
and our defires reach up to thofe things which we iliould
make flepping-flones of. Let us earneflly implore divine
grace, to cure this diforder of our hearts, and give them a
bias to more excellent things, and the enjoyment cf that which
v/ill furvive the grave, and not periih w4th the w-recks of
time, and the diflblution of the world.
4. The foul of man is immortal, feeing to enjoy God for
ever is its ultimate and fupreme happinefs. God is immor-
tal, and fo muft the foul be too, which can never be fatisfied
but in this never-dying being. The body too muft rife
aorain.
X4- Of Man* s Chief End.
again, feeing God is the God and portion of the whole maa*
Now, God is not the God of the dead, but of the living. Can
that thinking and immaterial fubllance, which eagerly delires
happlnefs, and can find it no where but in the immortal God,
perilh with the body, and all its thoughts and defires be ex-
tinguilhed in the grave ? No ; Its chief happlnefs will fubfift
for ever, and fo will the foul too. And both foul and body,
which were united to God here, ihall continue to be united to
him for ever, after the refurredion. Let us then feek to be
united to God here, that we may be happy with and in him
for ever.
5. When God and the creature come in competition, we
mull renounce the creature, and cleave to God only, Luke
xiv. ^'^, God is the chief good, and to glorify and adhere to
him at all times, and in all cafes, and amidft all trials, is our
great duty, a duty abfolutely required of us. If we are re-
duced to that dilemma, that we mull either give up with the
creature, or any worldly goods or pofTeffions, or even life it-
felf, or give up with and deny God and his caufe, we mult
give up with and abandon the former, and not prefer them
to the glory of God, which we ought always to ftudy as our
main end, and account our chief happlnefs and joy.
6. Here is a rule to try do6lrines by, and alfo practices.
Whatever dod:rine tends to glorify God, and promote his ho-
nour in the world, is certainly from God, and is to be em-
braced. And whatever praftices have that fame tendency,
they are good, and deferve to be imitated. Whereas any
dodrine that tends to diflionour God, to rob him of his glory,
and fet the crown upon the creature's head, to depreciate the
free grace of God, exalt the power of nature and of free-will,
in oppolltion to the efficacious and irreliftible grace of God,
as the do6lrines of the Pelagians, Paplfts, Armlnians, and
others do, is not from God. Neither is any dodrine or opi-
nion that robs the Son of God of his effential dignity, fupre-
macy, independency, and equality with the Father, to be re-
ceived, becaufe it is not of God, who will have all men to ho-
nour the Son even as they honour the Father.
Laftly, Let this then be your main and chief work, to glo-
rify God, and to feek to enjoy him. And hence fee the abfolute
need of Chrifl, and faith in him ; for there is no glorifying of
the Father without the Son, i John II. 23. and no enjoying
of God but through him. No facrlfice is or can be accepted,
unlefs offered upon this altar ; and there Is no coming into
the chamber of prefence^ but as introduced by Chrill.
THE DIVINE AUTHORITY OF THE SCRIPTURES.
2 Tim. iii. i6. — All fcripture is ghen hy infpiration of God,
and is profitable for do£irine,for reproof for correBion^for
inJiruBion in righteoufnefs.
THE next head which falls to be touched is the holj
fcripture, the rule which God hath given to dired us
how we may glorify and cojoy him- We are poor blind
creatures, that know not our way, neither how we fhould
glorify God, nor how we may come to the enjoyment of
him. Therefore God hath given us the revelation of his mind
in that great point. The connexion betwixt this and the
preceding queflion is abundantly obvious ; the one points out
the end for which we were made, the other the rule to direct
us how to attain to that end. And in this text we have two
things.
1. The divine authority of the fcrjptures aflerted. All
fcripture is given by infpiration of God. The word fcrip^
ture fignifies writing in general ; but here it is appropriated
to the holy fcripture. It principally here aims at the fcrip-
tures of the Old Teftament, which were written by men of
a prophetic fpirit : but feeing the New Teftament was writ-
ten by fuch as were endowed with the fame Spirit for wri-
ting, upon that reafon, what is applied to the Old belongs
alfo to the New Teftament. It is faid to be of divine in-
fpiration, becaufe the writers were infpired by the Spirit, who
guided their hearts and pens ; he dictated, and they wrote ;
fo that it is his word, and not theirs ; and that is extended
to the whole fcriptures.
2. The ufe and end of the fcriptures : It is profitable for
doBriney &.c. If ye defire to know the truths of religion, or
what to believe, the icvii^tuvQ is profitable for doBrine, teach-
ing us what we are to believe concerning God, Chrift, and
ourfelves, and the great things that concern falvation. If ye
want to refute the contrary errors, it is profitable for re*
proof to convince us of the nature and importance of divine
truth
1 6 ^he Divine Authority
truth, and point out what errors we are to avoid. If ye de-
fire to amend your life and praclice, calling off finful prac-
tices, it is profitable for correBion, that is, for reformation
of manners. If ye want to know what is duty, and
what is fin, it is necelTary, for iiiflruBion in righteouf-
nefs ; fliewing us how to lead a holy and righteous life
before God, and inftrufting us in the true righteoufnefs,
which is the foundation of our accefs to God, and acceptance
with him, the righteoufnefs of Chrifl. And what more is
necefiary for falvation, for faith and obedience, for the whole
of falvation ?
Two dodlrines offer themfelves from the words, viz.
DocT. I. " The fcriptures of the Old and New TeHament
** are the word of God."
DocT. II. " The fcriptures are the rule to dired us how
" we may glorify and enjoy God."
I Ihall profecute each dodrine in order*
DocT. I. '* The fcriptures of the Old and New Tellament
** are the word of God."
Here I fliall fhew,
I. What is meant by the Old and New Teflament.
II. What are the fcriptures of the Old and New Tefta-
ment.
III. The neceffity of the fcriptures.
IV. That the fcriptures of the Old and New Tellament
are the word of God.
V. Deduce fome inferences.
T. I fhall fhew what is meant by the Old and New Tella-
ment. It is the covenant of grace which is called a teflament^
and it is properly a tellamentary covenant, without any pro-
per conditions a§ to us, Heb. viii. lo. " This is the covenant
that I will make with the houfe of Ifrael after thcfe days,
faith the Lord j I will put my laws into their mind, and
write them in their hearts : and I will be to them a God,
and they Ihall be to me a people." Chrill is the tellator ;
he made the tellament, and confirmed it with his death.
The Spirit of Chrill drew the tellament, di6lating it to the
holy penmen. This tellament of Chrifl's is one and the
I fame
tf the Scriptures', I "f
fame as to fubftance, though fometimes more clearly revealed
than at other times. The Old Teftament is the more ob-
fcure draught of Ch rill's will, and the New Teftament is
the more clear one. Thus they only differ in circumftances^
while the fubftantials of both are one and the fame ; one
Mediator and Teftator, one legacy or promife of remifTion
of fin and eternal life, and one faith as the way of obtain-
ing it *.
II. I proceed to fhew what are the fcriptiires of the Old
and New Teftament. The fcriptures of the Old Teftament
are thofe which begin with Genefis, and end with Malachi ;
and the fcriptures of the New Teftament are thofe which-
begin wu^h Matthew, and end with the Revelation. And
it is worthy of our fpecial remark, how the Old Tefta-
ment and the New, like the cherubims in the moft holy place,
ftretch forth their wings touching one another; the Old Tefta-
ment ending with the prophecy of fending Chrift .and John
the Baptift, Mai. iv. and the New beginning with the hiftory
of the coming of thefe two.
The books of the Old Teftament were divided by the He-
brews into three, the Law, the Prophets, and Ketubim, writ-
ten books. The law contains the Uve books of Mofes. The
Prophets are twofold, former and latter. The former are
the hiftorical books of the Old Teftament, as Jofhiia, Judges^
Ruth, I and 2 Samuel, i and 2 Kings ; and they were fo
called, becaufe they told things already done. The latter
related things before they were done ; and are of two forts ;
the greater, which are three, Ifaiah, Jeremiah, and Ezekiel 5
the lefler twelve, viz. Hofea, Joel, &:c. The written books
were called fo, becaufe they were written by fuch as had the
gift of the Holy Spirit, as the Hebrews fpeak, but not of
prophecy. And of that fort are Job, Pfalms, Proverbs,
Ecclefiaftes, Canticles, 2 Chronicles, Ezra, Nehemiah, Efther,
and Daniel. The Hebrews afcribe this divifion of Ihem to
Ezra ; and it feems our Lord Jefus Chrift acknowledged the
fame, while he tells his difciples, Luke xxiVi, 44; of the
writings of Mofes, the Prophets^ and the Pfalms.
The books of the New Teftament are divided into three
forts, Hiftories, the Four Gofpels, the A6ts of the Apoftles^
the Epiftles, and the Revelation, which is prophetic*
Vol. L C The
* See more on this fubje^ in the author's Vleiu of the Covenant of
•Gracey head 4. title, Cbri/i the Tejiator of the Covenant
1 8 Tbe Lhinc Authority
The books of both the Teftamcnts were written by dliFer-
ent authors. As to the Old Teflamenr, Mofes wrote the
Pentateuch ; only fome verfes in the end of Deuteronomy,
where Mofes's death is recorded, could not be written by
him, but are faid to have been written by Jofhua ;
who alfo wrote the book that bears his name ; or, ac-
cording to the opinion of fome, it was written by Eleazar,
Aaron's fon. Samuel is fuppofed to have written the book
of Judges, and, it would appear, the laft part of the book of
Jofhua, containing the account of the death of Jofhua and
Eleazar : Some think that the judges did write every one
the hiftory of their own time ; and that Samuel at laft did
put them all into one volume. The book of Ruth alfo was
written by him, as the Hebrews tell. He wrote alfo the firll
book bearing his name, to the 25th chapter, where his death
is narrated. The reft of the chapters of that book, and the
whole of the fecond book, are faid to have been written by
David. The books of the Kings are fuppofed to be written
by David and Solomon, and other prophets that lived in thefe
times ; fo that each of them did write what was done in his
own time. Job is fuppofed to have written the book that
bears his name. David wrote the Pfalms, but not all : fuch
as are not his have the author's name prefixed ; as Afaph,
Heman, &:c. ; and they were all by Ezra collected into one
volume. Ezra is faid to have v^rritten the books of Chro-
nicles, Ezra, and Nehemiah j P^lordecai, that of Efther ; and
Solomon, the Proverbs, Ecclefiaftes, and Canticles. Ifaiah,
Jeremiah, and the other prophets, wrote every one their own
prophecies, containing a ihortfum of their fermons.
As for the books of the New Teftament, without contro-
verfy the evangelifts wrote the Gofpels, according as their
names are prefixed to them. Luke wrote the Ads of the
Apoftles ; and the remaining books, the Epiftles and the Re-
velation, were written by thofe whofe names they bear.
Only, as to the epiftle to the Hebrews, there has been fome
doubt, fome afcribing it to Luke, fome to Barnabas, others to
Apollos, and others to Clemens : but many learned men
have given good reafons to prove it to be written by the
' apoftle Paul.
But the principal author is the Holy Spirit, whence the
fcripture is called the Word of God. The penmen were but
the inftruments in the hand of God in writing the fame. It
was the Spirit that dilated them., that infpired the writers,
and guided them. But the infpiration was not the fame in
all points to all the penmen ; for fome things were before
utterly
of the Scriptures. 19
utterly unknov/n to the writer, as the hiftory of the creation
of the world to Mofes ; the predidion of future events in re-
fpedt of the prophets ; which therefore the Spirit did imme-
diately reveal to them : Other things were known to the wri-
ters before, as the hiftory of Chrift to the four evangellfts,
Sec; in refoedt of thefe there needed no new revelation, but a
divine irradiation of the mind of the writer, giving him a
divine certainty of thofe things which he wrote. By this
fnfpi ration all of them were infallibly guided, fo as they Vv^ere
put beyond all poffibiiity of erring. And this infpiration
was extended not only to the things themfelves exprelTed, but
to the words wherein they were exprefied, though agreeable
to the natural iijlQ and manner of each writer, 2 Pet. i. 11.
Pfal. xlv. I. Upon this account the fcripture is attributed
to the Holy Spirit, without making any mention of the pen-
men, Heb. X. 15.
^lejl. But -what opinion are Vv-eto form of the bocks call-
ed Apocrypha, and why are they fo called ?
Anf. Thefe books, which are found placed in fome Bibles
betvv'ixt Malachi and Matthew, are called Apocrypha, w^hich
is a Greek word, fignifying hidden or ahfcorided. The rea-
fons of this name are given thus, (i.) Becaufe they were
not acknowledged by the church to be of divine infpiration.
(2.) Becaufe the names of the authors were hid. (3.) Be-
caufe they contain fome things unknown to Mofes, the pro-
phets, and apoftles. C4.) Becaufe, for the fcrefaid reafons,
they were judged unworthy to be publicly read in the churcli.
Concerning thefe books, -we believe that they are not of di-
vine infpiration, and therefore no part of the canon of fcrip-
ture ; that is, they are not to be admitted as any part of the
rule of faith and manners : and therefore they are of no au-
thority in the church of God for the determining of contio-
verfies in religion ; and fo, though they may be of ufe as
other human writings, yet they are no otherv/ife to be made
ufe of nor approved. The reafons are,
1. They were not acknowledged by the church of the Jews
for canonical ; to v/hom the Apoftle tells us, P.om. iii. 2. ** the
oracles of God" under the Old Teftament difpenfation " were
committed." They even forbade their children to read them
till they came to mature age.
2. They were not v/ritten in the Hebrew tongue, but in
the Greek ; and the authors of them were pofterior to Ma-
lachi, who was the laft of the prophets, according to the fay-
ing of the Hebrews, that the Holy Ghoft went iip from Ifrael
C 2 after
30 T!he Divine Authority
after the death of Haggai, Zechariah, and Malachi. And
I Mac. iv. 46. plainly lliews, that there was no prophet a-
mong them, to fhew them what they fhould do with the
Hones of the polluted altar. And it may clearly appear to
any unbiaffed perfon, how the interpofing of thefe books be-
twixt Malachi and Matthew does cut oiF the beautiful con-
neftion betwixt the end of the Old and the beginning of the
New Teftament, and how Malachi's prophecy is deligned of
God to clofe up the fcriptures of the Old Teftament, in that
he prophefies moll diftin£tly of the coming of Chrift, and John
the Baptift his forerunner, with the accompliftiment of which
Matthew begins his gofpel, as I obferved before.
3. The primitive church for the firft four centuries recei-
ved not thefe books ; and when they came to be read, the
reader flood but in an inferior place, they being then read as
profitable books, though not of divine authority.
4. They are no where cited by Chrift and his apoftles.
Yea, they are not obfcurely reje<5led by him, while he divides
the fcriptures into Mofes, the Prophets, and the Pfalms, Luke
xxiv. 44. And whereas the Apoftle tells us, that " prophecy
came not of old by the will of man, but that holy men fpake
as they were moved by the Holy Ghoft," 2 Pet. i. 21. the
authors of thefe books pretend to no fuch thing. The author
of Ecclefiafticus in the prologue intreats the reader to pardon
them, {yvz. him and his grandfather), wherein they may feem
to come liiort of fome words which they have laboured to in-
terpret. Such an apology is there, 2 Mac. xv. 38. " If F
^* have done well, it is that which I delired ; but if flenderly
*' and meanly, it is that which I coul^ attain unto.*' 2 Mac.
ii. 23. the author tells us, he will eftay to abridge in one vo-
lume the five books of Jafon of Gyrene. Ver 26. he tells
how he Ipth taken on him the painful labour of abridging j
that it was a matter of fweat and watching to him : And ver.
27. " But for the pleafuring of many," fays he, " we will
** undertake this great pains." And more of this ftufFhas
he there ; which plainly fpeaks forth nothing elfe than human
learning and pains, which men delire to have much accounted
of amongft. others.
Lajily, They neither agree with themfelves iK)r the holy
fcriptures, as may plainly appear to thofe that will conlider
them diligently, i Mac. vi. 16. compared with ver. 4. it
is faid, that Anticchus died at Babylon. Yet 2 Mac. i. 13.
14. 15. 16. it is faid, that when he was come into Perfia, he
was flain in ^he temple pf Nar^ea, whom he pretended that
he.
cjthe Scriptures^ 2t
he would marry, and would receive money in name of dowry,
by her priefls. Yea, 2 Mac. ix. 28. he is faid to have died
in a ft range country in the mountains. The book of Tobit
is ftuffed w4th abfurd ftories ; it makes the angel Raphael to
tell a lie, and to teach Tobit's fon a devilifh art, to drive
away the devil with the heart and liver of a filh ; and when
the evil fpirit fmelled the fmeil, he fled into the utmoft parts
of Egypt, &.C. The author of the hiftory of the Maccabees
commends Ralis for felf-murder, and prayer for the dead,
2 Mac. xii. 44. 45. Thefe things plainly fhew, that thefe
books are not from the Spirit of God.
All this Ihews the darknefs of Popery that receives thefe
books as canonical, and the dregs remaining in the church of
England, who, though they do not receive them for canonical,
yet mix the reading of portions of them in their churches
with the fcriptures, while in the mean time, feveral portions
of the holy fcripture are paffed over, and not read publicly
in their fervice. And whilft we blame the church of Eng-
land for reading in her fervice-books thiat are not canonical,
impartiality obliges us to fay, that far too fmall a portion of
the books that are canonical is read in the public fervice of our
own church. This is equally culpable.
And as there is none of thefe to be admitted into the canon,
fo neither can we gratify the Papifts with yielding, that there
are any books of the fcripture loft, left we refled on the pro-
vidence of God, that to a miracle has preferved thefe books
•to this day, and has infured the prefervation of far Icfs parts
than whole books, Matth. v. 18.
III. I proceed to fliew the neceflity of the fcriptures.
I. There was a necelTity of the revelation of the do£trIne
of the fcriptures. For though the light of nature, and the
works of creation and providence, do fo far manifeft the good-
nefs, wifdom, and power of God, as to leave men inexcufable,
Rom. i. 20. and ii. 14. 15. yet they are not fufficient to fhew
us either how we fhould glorify, or how we may enjoy God,
and fo are not fufficient to give that knowledge of God, and
of his will, that is neceftary to falvation. For (i.) There
is no falvation out of Chrift, Ads iv. 12. i Cor. iii. 11.
there is no falvation through him but by faith, Markxvi. 16,
John iii- 16. and xvii. 3. and there can be no faith nor know-
ledge of Chrift but by revelation, Rom. x. 14 17. (2.)
They who have only nature's light, and fo do not enjoy di-
vine revelation, are without God, and have no hope, Eph. ii.
12
22 ^e Bimne Authority
12.; and therefore there was a neceffity for preaching the
gofpel, I Cor. i. 21. (3.) Whatever knowledge men may-
attain to of God by nature, yet faving illumination and con-
verfion can only be got by the revealed will of God written
in his word. See Pfal. xix. throughout.
2. There is a neceility of the fcriptures, or written word,
though the Papifts, whofe kingdom is fupported by darknefs,
deny it. It is true, God did teach his church a long time
before Mofes without the written word ; but then the fame
dodlrine that we have in the fcriptures, the patriarchs had
by extraordinary revelation often repeated ; and their long
lives gave them opportunity to keep what was fo revealed
uncorrupted, and fo to hand it down to others. But now both
thefe are gone, and therefore the written word is neceflary,
(i.) For preferving the do6trine from corruption in fuch
times of apoftafy, 2 Pet. iii. i. (2.) For the better propa-
gating of the truth, Matth. xxviii. 19. The apoflles could
not with their voice teach all nations, but by their writings
they could. (3.) If the written word were wanting, the
church has nothing to look to but uncertain traditions ; but
the written word is a fure touchftone of doctrines. If. viii.
20. a light in a dark place, 2 Pet. i. 19. both which are mofl
neceflary.
3. There is a neceflity of it not only for beginners, but
for thofe who are more perfedl. The fcripture is written
for all indifferently, Col. iii. 16. Even the moft perfecl
will find enough there, and more than they are able for :.
'* Open thou mine eyes," fays David, " that I may behold
wondrous things out of thy law," Pfal. cxix. 18. It is but
the blindnefs of enthuliafls to pretend, that it is only for the
weaker, and that the more perfect mull follow the Spirit :
for if that Spirit teach any thing contrary to the written
word, it is a fpirit of darknefs. If. viii. 20.; yea, if it teach
another do6lrine, an anathema is pronounced againfl it, Gal.
i. 8.
Thus it plainly appears, that nothing fhort of fcripture-
revelation is fufficient to falvation, and that in an objedive
way ; that is, that it is a fufficient rule to lead men to falva-
tion. But fomething elfe is requilite to make this rule cf-
fedual for that end. No fl^ill or wifdom 01 men reprefenting
them in the cleared point of view, nor all the power of tlie
moft elaborate and perfuafive reafonings, can produce this
eifed. Tliis work is the province of the Spirit of God,
which he accomplifhes by an internal illumination of the
mind.
of the Scriptures, 23
mind, giving blinded linners a faving difcovery of divine
truths ; by powerfully fubduing man's obftinate will, and
enabling it cheerfully and readily to obey the will of God and.
the authority of Chrift ; and by working upon our affeftions,
exciting in us ardent deiires after God and Chrift, and a high
eiteem of divine truth, and removing the prejudices in our
minds againft it, and opening our hearts to receive the word,
and comply with the defign thereof.
IV. I fhall next fhew that the fcriptures of the Old and
New Teftament are the word of God. Chrift is God's per-
fonpl Word, but the fcriptures are his written word, Hof.
i. 2.
The fcriptures appear to be the word of God, if we con-
fid er,
1. The antiquity of fome parts of them, which are more
ancient than any human writings, and give us fuch art hiftory
as none but God himfelf could do, viz. the creation of the
world J for how could men tell what w^as done before man had
a being ?
2. The prefervation of it to this day, notwithftanding the
malice of devils and wicked men againft it. If it had not
been of God, it could not have continued till now, confider-
ing the attempts that have been made to deftroy it.
3. The candour and fmcerity of the penmen of thefe facred
writings, who honeftly declare what they delivered was re-
ceived from God, plainly tell their own faults as well as thofe
of others, and every way write as men over-ruled by the
Spirit of God.
4. The exaft performance of fcripture-prophecies. Ifaiah
prophefied that Cyrus ftiould deliver the Jews from the Ba-»
bylonifti captivity, not only before that captivity took place,
but more than a hundred years before that prince was born.
Jeremiah, a little before that captivity, foretold it lliould laft
feventy years, and that was the precife duration of it. How
remarkably have all the prophecies relating to the fall of the
Babyloniih, Perfian, Grecian, and Roman monarchies been
fulfilled ! And what an exad accompliftiment has there been
of the feveral prophecies relating to the birth and death of
Chrift, and the fpreading of his kingdom in the world I The
fcriptue contains many other prophecies which time has
ftiewn exa6tly performed, and many that are yet to be ful-
filled.
5. The blood of m.any martyrs hath confirmed the divinity
of
24 The Dhtne Authority
of this book, while they joyfully laid down their lives for
the truth of it ; in which it is evident they were carried up
above what human power could do.
6. The fcriptures have been confirmed by incontrovertible
miracles. All miracles are wrought by God himfelf ; and it
is inconfiftent with his holy nature to work miracles for con-
firming of a lie or a cheat. Many miracles were wrought by
Mofes, by Chrift, and by his apoftles. If then thefe miracles
were done by them, the dodrine they taught was true. Now,
we have all rational grounds to fuppofe, that thefe miraeles
were really wrought. It is certain, that the general confent
of thofe who have heard of them goes that way. Now, if it
be fuppofed a cheat that fuch things were done, then that cheat
took place either among thofe who were faid to have feen
them, and were witnefies to them, or elfe among thofe who
lived after that generation which is faid to have feen them was
dead and gone. But neither of thefe two can be faid here.
Not the fir ft, for two reafons. (i.) Becaufe thefe miracles
were fuch things as mens outward fenfes (their eyes and ears)
could be judges of. (2.) They are faid to be done, not in a
corner, but in the face of the world. Therefore it was impof-
fible that that generation could be impofed upon. If a man
fliould fay, that yefterday he divided the river Tweed in pre-
fence of us all, and brought us all through on dry land, it
would be impoffible for him to make us believe it, for we faw
no fuch thing, nor waded fo through that river. Or if he
Ihould fay, that he came to the church-yard, and raifed a dead
man in our prefence, whom we now fee among us, he could
never caufe us believe it, nor cheat us into a perfuafion of the
fame. Neither could any in after generations invent fuch a
ftory, and impofe the cheat upon others, (i.) Becaufe there
are fome things done in memory of thefe miracles. (2.) Such
obfervances did commence from the time that fuch things were
done, as circumcifion, the paflbver, baptifm, and the Lord's fup-
per. If then the forger would impofe it on others, he muft:
make them believe, that thefe obfervances have been conftant-
ly in ufe fince that time, which, if they were not* CQuld not
be believed, becaufe it contradicts the fenfes : for it would be
impoffible to make a nation believe that they were all circum-
cifed or baptifed, when there was no fuch thing ; and efpecial-
ly ;hat fuch things were done to them in memory of fuch a
thing as they never heard of.
7. The fcriptures muft either be from God, or the creature.
They cannot be from the creature ; for if fo, they ihuft be
3 from
of the Scriptures, a {
ftom angels or men. Neither of thefe can be faid. Not the
firft ; for then they fhould eltlier be from good angels or evil
angels. From good angels they cannot be, in regard, they
fay, they are the word of God, and this would be a moft grofs
cheat : which cannot be attributed to good angels ; for angels
impofing fuch a cheat on the world could no more be looked
on as good, but as evil. With what fhadow of reafon caa
it be imagined, that good angels, remaining fo, ihould abufe
the name of God, as to fpeak in his name what he never
faid ? Evil angels it cannot be either, in regard the fcripture
doth natively tend to overturn the devil's kingdom ; it pro-
nounces their doom, difcovers their malicious defigns, brings
men out of their fervice, and from doing what is plealing
to them. The fame way may we reafon concerning good
or bad men their being the principal authors of the fcrip-
tures. And you know what torment the fcripture affigns to
liars. It remains then that the fcripture is of divine infpi-
ration.
Befides, fuch things are found in the fcriptures them-
felves, as do plainly demonftrate they are the word of God.
As,
I. The heavenlinefs of the matter of the fcripture, ftiews
it to be of a divine origin. Therefore they are called the
holy fcriptures, Rom. i. 2. See Pfal. xii. 6. Nothing car-
nal or earthly is delivered therein, but all is what becomes
thofe who live above the world, and fhall fhine in glory. I
take this heavenlinefs of the matter to refped two things.
(i.) The fublime mylleries therein revealed, which nature
ever fo much elevated could never attain to the difcovery of.
Such is the doctrine of the Trinity, the incarnation of the
Son of God, and the fpiritual union betwixt Chrift and be-
lievers. The light of nature improved by the learned to the
utmoft advantage, could not teach thefe things ; yet a few
fiftiermen plainly delivered them. (2.) The moft exad holi-«
nefs of its precepts, commanding all holinefs, and forbidding
all impurity of heart and life under the pain of damnation ;
and that fo univerfally, as all the writings of philofophers
have come far Ihort of. Here we are taught to love our ene-
mies, to be truly and thoroughly humble and felf-denied ; and
this urged by fuch arguments as may be moft eftedual for in.?
citing men to the practice of thefe duties. Sure this could
.neither be the work of men, being fo oppolite to corrupt na-
ture, nor of devilS; being fo oppolite to their kingdom and
Vol. I. -D intereft^
26- "^he Dimne Authority
intereft, but of that God who is holy, and loveth righteouf-
nefs.
2. The efficacy of the doftrine, in its convincing and
fearching the confcience, Heb. iv. 12.; converting the foul
from its moft beloved lufts, even when nothing can be expell-
ed from the world foe fuch a change but the crofs, Pfal. xix,
7. ; rejoicing the heart under the dcepefl dift'refles, ver. 8.
This efficacy lies not in the bare words, letters, or fyllables,
which have no other power than to fignify the things ; but it
is the ordinary means which the Spirit makes ufe of for*"
thefe ends, without v/hich it will be but a dead letter.
3. The majefty and fublimity of the ftyle, an elevated and.
grand didion which runs through many palTages of the fcrip-
tures, particularly in the books of Mofes, fome parts of the
Pfalms, in the book of Job, and the writings of the prophets.
Theve are in feveral palTages of the Old Teftam.ent fuch a
loftinefs of ftyle, fo grand an alTemblage of bold images and
reprefentations, fuch a colledtion of noble and majeftic fen-
timents, and fo much magnificence and pomp of language^
as cannot be found in any human writings whatever. There
is fomething fo truly majeftic and fublime, fo grand and mag-
niiicent in the ftyle of the facred writings, as has forced hea-
then philofophers to acknowledge it, and felecl paffages there-
from as inftances of the true fublime ; as does Longinus with
regard to the words of God, Let there be^ and fome other
paflages. At the fame time let it be obferved, that there is-
iiothing afte6led, no flights of falfe eloquence, no exertions of
a luxuriant genius, no laboured ftrokes of a warm imagina-
tion, no forced images, no diftorted metaphors, no quaint
allulions, or unnatural comparifons, which are frequently
found in the moft admired productions of ancient and mo-
dern writers ; but the utmoft plainnefs and perfpicuity, a
noble limplicity, and an elegant familiarity, level to the ca-
pacity of the illiterate, reign throughout the facred volume.
So that its ftyle muft engage the attention and regard of the
learned philofopher and poet, and delight the milearned pea-
sant. ^ Thus God is frequently brought in fpeaking to and
"by the prophets, and his majefty fet forth in a majeltic ftyle,,
as If. Ivii. 15. " Thus faith the high and lofty One, that in-
habiteth eternity, whofe name is holy,^^' &:c. There is no af-
fedation of words there, being below the majefty of the di-
vine law : none are fpared, but the fcripture fpcaks as freely
and plainly to the great as to the fmall,. to the rich as to the
poor,
4^
of the Scriptures, a*^
4. The confent of all the parts of fcripture ; though writ-
ten by feveral hands, and at different times, yet all of them
fo agreeing in their precepts, narratives of matters of fadl,
Bnd defigns, that there is no irreconcileable difference to be
found amongft them. But here the Socinians call us to con-
fider this point at more length:; for they fay that tbere is
fome repugnancy in the fcriptures in fome things of little or
no moment, and that not a feeming but real repugnancy. But
we believe that in nothing does one holy v/riter differ from
another in the fcriptures, but that fuch things as feem to be
repugnant do in themfelves mod exadtly agree. This prin-
ciple I iliall eudeavour to prove.
(t.) There are no things in the Scriptures of little or no
moment ; and if fo, the writers could not err in them. That
there are no fuch things in it, the fcripture plainly teaches,
as in the text, All fcripture is given hy infpiration of God,
Xind is profitable y &:c. Rom. xv. 4. " Whatfoever things were
written aforetime were written for our learning ; that we,
through patience and comfort of the fcrijDtures, might have
hope." The Tews faid, that there was not one point in fcrip-
ture but mountains of myfteries hang on it. See Matth. v.
18. It argues a profane fpirit to talk of the fcriptures at
that rate. The people of God know that many a time they
have read over a fcripture in which they couldfee little or
nothing, but afterwards they have feen a great deal in it
when the Spirit hath been commentator : and though in fome
things we never fee any weighty thing, muft we therefore
-conclude that there is none there ?
.;,; if 2.) The holy pemnen were, in all that they wrote, a£led
. and guided by the Spirit of God, or wrote all by infpiration
of the Holy Ghoft, as fays the text, and 2 Pet. i. 20. 21. If
all fcripture was given by infpiration, if no fcripture be of
private interpretation, nor came by the will of man, but holy
men fpake as they were moved by the Holy Ghoft, how can
there be any error in any paiTage of fcripture .^ If the fcrip-
tures be the word of God, tliey muft be altogether pure,
Pfal. xi. 7. '
(3.) Thofe things in which there is fome repugnancy be-
twixt the penmen of the fcriptures, are either a pait of the
canonical fcripture, or not. If they be, then [i.] All fcrip-
i:ure is not given by infpiration of God. [2,] The fcrip-
tures are holy fcriptures, Rom. i. 2.; but errors, whether
in greater or lefTer things, are unholy, and cannot be a part
of the holy fcriptures. If they be no part of the holy fcrip-
D 2 tureso
2^ 'The Divine Authority
tures, why do they charge the holy fcriptures with errors
thertin ?
V 4.) If it be fo that there is fuch repugnancy in the fcrip-
tures, then they cannot found certain and divine faith ; for
a fallible teftimony can ground only a fallible belief. And
how fhall we know when they are right, and when they
are wrong ? One fays that he is guided by the Spirit, and
tells us fuch a thing ; another fays the fame, and tells us
the contrary : Whom fhall we believe ? If you fay it muft
be determined by the greater number of the holy penmen,
it is well known, that amongft thofe who are fallible, one
may be righter than many. But this is plainly to lean to
human teftimony ; for one fpeaking by the Spirit is as much
to be believed as ten thoufand. So that this truly diflblves
the authority of the whole fcriptures.
In Ihort, we refufe that there are any real inconfiftenciesr
or contradi6tions in the holy oracles of God. Whatever
feeming inconfiftencies or repugnancies there may be, they
may be ealily reconciled, and have been actually reconciled
to fatisfy every fober perfon, by many learned divines, whofe
writings may be confulted on this head.
5. The fcope of the whole fcriptures, which is to give all
g cry to God. The delign of them is to exalt none but the
ji.fi lite majefty of Heaven, to humble all mankind, and empty
them of themfelves, that God's grace may be all, and men
themftlves nothing, but entirely dependent on the mercy of
God through Jefus Chrift.
6. The full difcovery it makes of the way of man's fal-
Tation. Who could ever have told of the Son of God his
dying for the fins of the eledt, and have made a difcovery of
the way of falvation by faith, which the fcripture hath plain-
ly fet down ?
7. The entire perfection of the fcripture 5 that is, the
whole counfel of God concerning all things necelTary for his
own glory, man's falvation, faith and life, is either exprefsly
fet down in fcripture, or by good and necelTary confequence
may be deduced from fcripture.
There are two ways how matters of faith and life are fet
down in the fcriptures. The one is when the thing is fet
down exprefsly in fo many words ; as the unlawfuliiefs of
murder, when it is faid, " Thou fhalt not kill ;" the ordi-
na* ce of baptifm, as in that, ** Go and teach all nations, bap-
tifing them," &.c. The other is by good and necelTary con-
fecj^uence, which is when the thing itl^elf is not found in the
(criptures
of the Scriptures, 29
fcriptures in fo many words, but doth evidently (in itfelf)
and neceflarily flow from the exprefs words of fcripture, as
the baptifing of infants is by good and necelTary confequence
drawn from that, " Go ye, and baptize all nations."
Here I fhall firfl prove, that, befides what is to be fou'id
in exprefs words in the fcriptures, good and neceifary confe-
quences deduced therefrom are alfo to be admitted, as truly
binding as what is declared in exprefs words there, whether
in fundamentals or in fuch things as are built on the founda-
tion. If one can prove any thing by good and neceffary con-
fequence from the fcripture, it is all one, as to the binding
power on mens confciences, as if it were exprefsly fet down
in fo many words.
(i.^ Good and neceffary confequences are fuch as the word
is defigned for. What is deduced from them, fo is indeed the
fenfe and meaning of the words ; and if you have the words
without the meaning of them, or without the full meaning
of them, in fo far ye come ihort of the true intent of the
words. If I bid a man draw near the fire, do I not defire
him to warm himfelf, though I fpeak not one word of his
warming himfelf ? Were not the fcriptures written for that
end, that " we through patience and comfort of them might
have hope ?'* Rom. xv. 4. But this cannot be obtained with-
out the ufe of confequences. Are they not profitable for
doctrine, — " that the man of God may be perfe61:, thoroughly
furnifhed unto all good v/orks ?" 2 Tim. iii. 16. But can
this be bad without the ufe of confequences ?
2. The great fundamental article, that Jefus of Nazareth
is the Meffiah, before the New Teftament was v/ritten, could
not be proved to the Jews by exprefs fcripture tellimony,
but by good and necelTary confequence ; yet Chrift tells
them that there could be no falvation for them without the
belief of this. " If ye believe not that I am he (the Mef-
fiah)," fays he, " ye fhall die in your fins." John viii. 24.
(3.) Our Lord Jefus Chrift himfelf, while he would prove
the fundamental article of the refurredlion againfl the Sad-
ducees, does not feek after a text that faid in exprefs words,
that the dead fhall rife again, but proves it by good confe-
quence, yet no lefs firmly than if he had produced an exprefs
text for it, Pvlatth. xxii. 32. And it is no lefs evident, that
the apoftles follow him in this method ; as in treating of the
refurre(!lion of Chrift, Ads ii. 25. of the refurreiEtion of all
mankind, i. Cor. xv. and of the juftification of a finner be-
fore God, in the epiftles to the Romans and Galatians.
(4-)
JO '^^e Dwzne Authority
(4.) Such as rejed all arguing from fcripture by confe-
quences, muft either confefs that by no fcripture this way is
condemned, or elfe they muft adduce fome exprefs fcripture-
text forbidding it. The laft they can never do. If they faj
the firft, then it is approved ; otherwife the fcripture is no
perfeft rule of faith and praftice, which we Ihall immediately
ihew to be falfe. If they fay that the fcripture leaves it indif-
ferent, then I alk, how dare they condemn it ?
(5.) Refufing to admit good and neceffary confequences from
fcripture, overturns all religion, both law and gofpel, faith
and practice. For how Ihall it be proved, that John or James
are obliged to obey the law, and believe the gofpel but by
confequence ? w^here will they find an exprefs text for thefe ?
Only the law fpeaks to all, the gofpel to every hearer of it,
and confequently they oblige thee and me.
This way, then, of any doctrine its being fet down in the
fcripture being admitted, we are to prove next.
That the fcriptures are a perfe£l rule of faith and manners ;
or that the whole counfel of God concerning all things ne-
ceffary for his own glory, man*s falvation, faith and life, is ei-
ther exprefsly fet down therein, &.c,
1. God hath exprefsly forbidden to add any thing unto his
word; therefore it needs no addition, and fo is perfeft, Deut.
iv. 2. " Ye ihall not add unto the word that I command
you." Conlider what ye fpeak of; even of flatutes and
judgments ; ftatutes, ceremonies, and rites of worfhip : even
to thefe he will have nothing added. So we have all additions
prohibited, Prov. xxx^ 6- ; and that under a fevere penalty.
Rev. xxii. i8.
2. " The law of the Lord is perfe61," as is exprefsly affert-
ed, Pfal. xix. 8. There it is faid of it, (i.) it converts the
foul; (2.^ makes wife the fimple ; (3.) rejoiceth the heart ;
and (4.) enlightens the eyes. The apoftle plainly afferts the
perfedion of it, while he tells us, 2 Tim. iii. 15. that it is
** able to make a man wife unto falvation." How can it be
fo, unlefs it teach all things neceffary to falvation ? It is pro-
Jitahle for doBrine, for reproof 6?-c. What can be defired
more ? And that ye may be fure there is nothing wanting in
it, he tells you, it is given for that purpofe, " that the man
of God may be perfect, thoroughly furniftied unto all good
works." So Chriil faith, " They have Mofes and the pro-
phets, let them hear them," Luke xxvi. 29.; clearly import-
ing, tliat in them is contained what is fnfficient to falvation.
3. Conlider the cud for which t^ie fcriptures were written,
evcA
of the Scripture f, ^1
even *' that believing men may have life," John xx. 31. ; that
** through patience and comfort of the fcriptures they might
have hope," Rom. xv. 4. If any thing necelTary to falvation
were not in them, how would they anfwer the end for which
they were written ?
4. The Lord Jefus taught his difciples all that he had heard
of the Father, viz. necelTary to their falvation, John xv. 15.
He commiffions them to teach all others, even to the end of the
world, what he commanded them, Matth. xxviii. 20. But this
they could not do 'ui'ua voce ; therefore they did it in their
writings. And whofo conliders how exadt the apoftles were
in teaching things of lefler moment, as what day the collec-
tion for the poor fhould be made, &,c. cannot think they
would negled any thing neceffary to falvation, unlefs they
could not through ignorance or forgetfulnefs ; neither of
which can be imputed to them in their writings, being led by
the Spirit of God infallibly.
5. The nature of the fcriptures teaches us their perfeftion.
For if they be not perfe6l, they cannot be a rule j for a rule
muft always be commenfurable to the thing to be regulated.
They are Ch rift's teftament, to v/hich nothing is to be added^
being confirmed.
I fhall now deduce feme inferences from this fubjefl.
1. The holy penmen of the fcriptures had a command from
God to write, and did not write only occafionally without a
command. For that infpiration was an internal command,
v/hereby the Spirit moved them to write, 2 Pet. i. 21.
2. The penmen of the fcriptures were infallible in their
writing, fo that they were not miftaken in any thing, even
of the leaft moment : far lefs is there any real contradiftion
among them, being all guided by the fame Spirit, who in-
fpired the very words, and kept them from all error, 2 Ytt.
i. 20. 21.
3. The authority of the fcripture in itfelf, that is, the
power it hath to bind the confcience, does not depend on the
church, but wholly on God, the author of it. For,
(i) The church is built upon the fcriptures, Eph. ii. 10.
" Upon the foundation of the prophets and apoftles." This
foundation is not perfonal ; " for other foundation can no
man lay than that which is laid, even Jefus Chrift :" bur it is
doctrinal, the doctrine of the prophets and apoftles. Now, it
is clear, that the fuperftruciure depends on the foundation,
p.ot the foundation- on it.
3^ 'ihe Dimne Authcrity
(2.) If the authority of the fcriptures depended on th^
church, then we behoved firft of all to believe the authority
of the church without the fcriptures, and our faith fhould
be built upon human teftimony, which is fallible ; but we
believe the church for the fcriptures, and no otherwife. If,
viii. 2C. ; and human teftimony cannot found divine faith.
(3.) "Whence can any prove that the church is to be be-
lieved but from the fcripture? and then to fay, that the fcrip-
tures muft be believed for the church's teftimony, is a circle
unworthy of men of fenfe.
(4.) Either the church had reafon to receive the fcriptures
or not. If they had no reafon to receive them, they have as
little reafon to impofe them on others. If they had, what was
it, bat that it was truth, and worthy to be received? There-
fore their teftimony does not make it truth, or worthy to be
believed and obeyed.
C3.) The fcripture is God's own word, 2 Tim. iii. i6. How
blafphemous is it then to deny faith imto God in the fcrip-
tures, while he fpeaks tousinthem,unlefs the teftimony of men
give authority to his word ? This is as much as to fay, that
God hath his authority from the church, and that he ought
not to be believed or obeyed, unlefs the church commanded
it ; which is moft blafphemous. Of this blafphemy is the
church of Rome guilty, who roundly aflert that the authority
of the fcripture depends on the church. I fliall only add,
that this is the high way to keep Chriftians oft" from convin-
cing of Turks, Pagans, and Jews, as to the New Teftament,
while we tell them that the authority of the fcripture, where-
in our religion is laid down, depends on the church, and that
the fcriptures are true, becanfe the church fays it.
4. The authority of the fcripture as to us is not from the
church,: but from itfelf ; that is, the reafon why we receive
the fcripture as the word of God, is not becanfe the church
fays it is fo, but becanfe it evidences itfelf to be fo. For as
God's works do themfelves tell their Maker, fo his word de-
clares the Speaker ; fo that a fpiritual difcerner muft needs
fay Oil the reading of it, though none ftiould recommend it.
It is the voice of God, not of men. Can we difcern an un-
learned man's letter from that of a learned man ? and doth
not God's word bear a divine chara£ler ? It is a light, a
lamp, &:c. the nature of which is to difcover itfelf. Thus
.there is objedive evidence enough in the fcripture ; though
indeed the fubjedive evideuce cannot be h^d but by the Spi-
rit of God J fo that to him bearing witnefs by and with the
I word.
of thd Scriptures^ j^
word, we owe the full afTarance that it is God's word, 2 Cor.
ii. TO. 14. And this is the reafon why great fcholars may-
be lefs perfcaded of this truth, than the mofl unlearned pea-
fants ; becaufe, though the fun difcovers itfelf fufEciently,
yet blind men cannot fee it.
Now, that the inward illumination of the Spirit of God
is necelTary for the faving uoderllanding of fucii things as
are revealed in the word, I lliall prove by the following ar-
guments.
1. The fcripture makes this inward illumination of the
Spirit of God necelTary for underilanding of the fcriptures,
while it afcribes the fame wholly unto the Spirit, Matth. xvi.
17. " Flefh and blood hath not revealed it [Chrifl's being
the Son of the living God] unto thee, but my father which
is in heaven ;" i Cor. ii. 10. 11.12. " God hath revealed
them unto us by his Spirit; for the Spirit fearcheth all things,
yea, the deep things of God. For what man knoweth the
things of a man, fave the Spirit of man which is in him ?
even fo the things of God knoweth no man, but the Spirit
of God. Now we have received, not the fpirit of the worlds
but the fpirit which is of God ; that we miglit know the
things that are freely given to us of God." If the Spirit of
God take the fame unto himfelf as his own proper work^
how can any arrogate it to themfelves, as if by the power of
nature they were able for it ?
2. There is an utter inability in man by nature to know
favingly the things of God. They are above his capacity
while he remains in his natural flate, and nothing can a6t
beyond the fphere of its activity. This is plain from i Cor,
ii. 14. where not only the a£l of receiving them is denied to
natural men, but the very power of difcerning them ; and
the reafon is given, " becaufe they are fpiritually difcerned,"
and he wants the organ of difcerning fpiritually. And this dif-
cerning is appropriated to the fpiritual man, ver. 15. Had
not the Ifraelites in the wildernefs very great external helps
to gain the knowledge of the things of God, Deut. xxix. ?
but all was ineffedual. What was the want then ? See
ver. 4. " The Lord hath not given you (fays Mofes to them)
an heart to perceive, and eyes to fee, and ears to hear."
3. If it were not the fpiritual illumination that gave this
faving underilanding of the things of God, then the great-
ell adepts in human literature would have moil of the faving
knowledge of fuch things as are revealed in the word. This
plainly follows; "But that it is not fo, the fcripture teilifies.
Vol. I. E I Cor,
24 ^ke Divine Authority
1 Cor. i. 20. 26. 27. 28. " Where is the wife ? where is the
fcribe ? where is the difputer of this world ? hath not God
made foolirn the wifdom of this world ? For je fee your call-
ing, brethren, how that not many v/ife men after the flefh,
not many mighty, not many noble are called. But God hath
chofen the foolifh things of the worlds to confound the wife ;
and God hath chofen the weak things of the world, to confound
the things which are mighty ; and bafe things of the world,
and things which are defpifed, hath God chofen, yea, and
things which are not, to bring to nought things that are."
Many tim.es it is {^^xi to be quite otherwife. And what makes
the difference ? See Matth. xi. 25. "I thank thee, O Father,.
Lord of heaven and earth (fays Chrifl), becaufe thou hail
hid thefe things from the v/ife and prudent, and haft re-
vealed them unto babes." Even as he hath put this treafure
in earthen veiTels, to the end the praife might be of God,
that it may be feen it is not the a6i of the preacher, but
the pov/er of the Spirit, that gives true underftanding.
4. Men without the faving illumination of the Spirit are
fo far from attaining fufficient knowledge of the things re-
vealed in the word of God, that they judge them foolilh,
T Cor. ii. 14. The doclrine concerning Chrill crucified was
to the Jews, who had the law and the prophets, a ilumbling-
block, and to the Greeks, who excelled in human learning,
foolifhnefs, i Cor. i. 23. ; yea, no lefs thaa madnefs, A6ts
xxvi. 24. Nay, even the godly themfelves, when without
the aftual influence of the Spirit, are not far from reckoning
as they do who are in nature ; as in the cafe of the apoltles,
looking on the account brought them of the refurredion of
their Lord as an idle tale, and not believing it, A61:s xxiv. ii.
The dc£lrine of Chrift's refurre£lion feemed to the difciples
as idle tales ; how much more fo to men utterly deftitute of
the Spirit, who many times are befides judicially blinded?
2 Cor. iv. 4.
5. The Lord promifes his Spirit, to the end men may be
taught to know the truths of God favingly, Ezek. xxxvi.
26. John xiv. 16. 17. and xvi, 12. 13. Has he promifcdhis
Spirit in vain ? or are we fufficiently furnillied already ? If
fo, why does he promife his Spirit ?
6. The prayers of the faints for this illumination prove
the necefiity of it, Pfal. cxix. 18. Eph. i. 17. 18. Col. i. 9.
And they pray fo, becaufe they feel the need of it : the ex-
perience of the Spirit is that againfl which there, is no dif-
puting,
7-
I^he Scriptures a Rule, ^S
7. Let U5 coiifider that pafTage, John vi. 45. ** And they
fhdl be all taught of God. Every man therefore that hath
heard, and learned of the Father, conieth unto me." It is
plain that by coming unto Chriit is meant faving faith in him.
Now, in order to this there is a promife, that they fhall all,
viz. all the eled, for faith is the faving faith of God's elecr,
be taught of God, viz. by the Spirit, not merely by external
revelation, becaufe whofoever thus hears comes unto Chriil :
but it is certain that all come not to Chrift that hear, and
learn of the Father by external revelation only. From ail
which it is evident, that unto the fufHcient underflanding of
the things revealed in the fcrioture the teaching of the Spirit
is neceffary ; and that all who attain to the faving knowledge
of theiQ things do believe.
What then remains upon this head, but that we diligently
read th-e holy fcriptures, as being the word of God, and tlie
rule which he hath given to dired: us both as to faith and
pravlice ; and that we fervently pray to God, that he may
give us his Holy Spirit to enlighten our minds in the faving
knowledge of the v/ord, v^ithout which we will remain in the
dark, and the word will be but a dead letter to us ? Lord open
our eyes, that we may underlland thy vvord.
THE UTILITY OF THE SCRIPTUR.ES AS A RULE.
I proceed to the conlideration of another Do<5trine.
DoCT. " The fcriptures are the rule to direct us how we
" may glorify and enjoy God."
Here I fliall only give the properties of this rule.
I. It is a perfpicuous or clear rule. For though all things
in fcripture are not alike plain in themfelves, nor alike clear
unto all ; yet thofe things which are neceffary to be known,
believed, and obferved for falvation, are fo clearly propound-
ed and opened in fome place of fcripture or other, that not
E a only
$6 Ithc Scripfmes a Rule,
only the learned, but the unlearned, in a dne ufe of the ordi*
narj means, may attain unto afuflicient underilanding of them,
(i.) With refped to all things necelTary to falvation, whe-
ther for faith or pradice, it cannot be denied, but there are
portions of the fcripture very obfcure, whicli poilibly are not
rightly interpreted even to this day; but in fuch things as are
necelTary to falvation, they are clear. And in this refpe6l it
hath been faid, that the fcriptures are a depth v/herein a lamb
may wade, and an elephant may fwim.
(2,) Though fome things, the faith of which is neceflary
to falvation, be high and incomprehenfible myfteries, fuch as
the dodrine of the Trinity, of the incarnation of the Son of
God, &.C. yet the way of propounding them is clear.
(3.) It may be that what is truly necelTary unto falvation
may be very obfcurely laid down in fome place of fcripture ;
yet in fome other place we fhall find the fame thing clearly
propounded :
(4.) And that fo as not only the learned, but even the un-
learned, may attain to a fufncient underilanding of them ;
which you muft carefully remember is meant here of belie-
ving perfons, who have the inward illumination of the Spi-
rit, removing their own natural darknefs : for if ye lliall ur»-
derfland it of unbelievers, it contradidts what we have laid
down above, relating to the neceffity of fpi ritual illumination.
And fo the fenfe is, that not only may the learned, but even
the unlearned Chriftian, attain to a fufHcient underilanding of
the word ;
(5.) Providing they make due ufe of the ordinary m.eans
appointed of God for the uudetllanding of them; read-
ing attentively and devoutly, v^ith prayer and meditation on
them, See.
This perfpicuity of the fcriptures I fliall prove by the fol-
lowing arguments.
[i.] The fcripture plainly teaches its own perfpicuity and
clearnefs in this fenfe. It is called a lamp and a light, Pfal.
cxix. 105. The very *^ entrance of it (is faid to) give light
and underilanding to the fimple," ver. 130. See Prov. vi. 23.
The apofile, 2 Pet. i. 19. calls the holy fcriptures a light, and
particularly the word of prophecy, or the prophetic word,
which of all the reft feems molt dark, yet this he calls alight,
and a fhining light, Jhining in a dark place ; fhewing thereby,
that where it comes and ihines, though the place be of itfelf
dark, yet it difpels the darknefs.
[2.] Such is the way God hath delivered his word; that
its
'^he Scriptures a Rule, ^-j
its commands are not remote from the underllanding ; the
meaneti believer hath no reafon to complain of the difficulty
of it in the things neceffary to falvation, Deut. xxx. ii. &:c.
** For this command which I command thee this day, it is not
hidden from thee, neither is it far off: It is not in heaven, that
thou ihouldfc fay. Who fliall go up for us to heaven, and bring
it unto us, that we may hear it, and do it ? Neither is it be-
yond the fea, that thou fhouldfl fay. Who fhall go over the
fea for us, and bring it unto us, that we may hear it, and do
it ? But the word is very nigh unto thee, in thy mouth, and
in thy heart, that thou mayft do it."
[3.] If all things neceffary to falvation be underftood by all
fincere Chriilians, and this by virtue of the Spirit dwelling
in every believer, then the fcriptures are clear in all things
neceiTary to falvation to the meaneft believer. But the for-
mer is true : i Cor. ii, 15. " He that is fpiritual judgeth all
things ; i John ii. 20. 27. " Ye have an unftion from the
holy One, and ye know all things. The anointing which ye
have received of him abideth in you, and ye need not that
any man teach you ; but the fame anointing teacheth you of
all things." Coniider to whom John is there fpeaking, not
only to learned men and great divines, but to all believers,
even to little children ; to all that have the Spirit, which is
common to all ; " for if any man have not the Spirit of
Chrift, he is none of his."
[4.] The things that are neccffiiry to falvation are hid only
to unbelievers, in whom the god of this world hath blinded
their eyes ; as for others, God himfelf hath taught them, 2
Cor. iv. 4. 6.
[5.] God hath promlfed to v/rite his lav/ in his people's
hearts, and that he himfelf will teach them to know himfelf,
Jer.xxxi. '^^, 34. ; therefore the fcripture muft needs be per-
fpicuous and clear in things neccffary to falvation ; for that
which is written in our hearts cannot be but clear unto us ;
and that which God himfelf teachetii us cannot be obfcure,
for who teacheth like God ?
[6.] If the fcriptures be not clear in themfelves to all be-
lievers, but that all its perfpicuity depends on the interpreta-
tion of the church, then our faith is to be ultimately refoived
into the tellimony of man ; but that cannot be, for human
teftimoriy is not infallible and authentic, and therefore cannot
found divine faitli and an infallible perfuafion. The reafoii
of the confequence is clear. Hearers are obliged, if they will
iiot pin their faith on mens flecves^ to compare the interpre-
tations
58 "l^he Scriptures a Rule.
tations given bj men, with the fcriptures themfcives ; which
35 utterly imprafticable, unlefs the fcriptures be clear in
themfcives in fuch things as are neceffary to falvation,
[7.] The perfpicuity of the fcripture appears, if ye cond-
der their author, who is God himfelf, the Father of lights 4
and the end for which he gave the fcriptures unto the church,
viz. that they might be a rule of faith and life. Of his power
to fpeak plairdy, who can doubt ? and the end for which they
are given may fufficiently fatisfy as to his will to fpeak fo :
for how can they be a rule to us, if v/rapt up fo as we can-
jiot underftand them without the church's interpretation, in
thofe things that are neceffary to falvation ?
2. It is a perfed rule. There is nothing neceffary to be
believed or done, but what is to be found there. It is a
perfedt rule for us to walk by in the way to heaven and glo-
ry. What can be more delired than that in the text, It is
profitable for doSirine, for reproof for correBion, for in-
ftru6iion i?i righteoufnefs ? " The law of the Lord is perfe£t,"
Pfal. xix. 7. The fcriptures were written that men might
have life, John xx. 31. and comfort and hope in all conditions,
Rom. XV. 4. But 1 infilled on this more fully in the prece-
ding doctrine.
3. It is the only rule. Everydodrine taught any manner of
way in religion muff be brought to this rule, and if it agree
not with it, muff be rejeded, If. viii. 20. Hereby traditions
muff be tried, Matth. xv. 3.; and fpirits or revelations, i John
iv. I. ; and nothing muff be added to it, Prov. xxx. 6. Rev.
xxii. 18. I fhall fhut up with a few inferences.
Inf, I. The opinions of fathers, decrees of councils, a£ls of
affemblies, covenants, and miniflers fermons, are not the rule
of faith to us ; nor can any of them bind us but in fo far as
they are agreeable to the word of God, by which all of therai
muff be judged and examined, If. viii. 20.
3. Tranflations of the fcriptures into the vulgar languages
are moft neceffary and profitable. How otherwife ffiould the
unlearned read them, if tliey were not tranAated ? It was by
the means of thefe tranflations that Romifh Babel was brought
down at the Reformation, as by the divifion of tongues the
building of old Babel w£^s hindered. And that makes the
Papifts fuch enemies to tranflations of the fcriptures. We
have reafon to blefs God for human learning, by which thefe
tranflations are made, feeing the prophets and apoftles wrote
in languages which but fev/ underfland.
3. This may give us a juft abhorrence of Popery, which al-
moft
The Scriptures a Rzile, 39
moft in every point on this head calls dull on the fcrlptures.
The Papilts deny the necellitj of tranilations ; will not allow
the people the free reading of the Bible ; cry out on it for
its obfcurity ; accufe it of imperfe6licn ; and add their tra-
ditions to it, that it may not be the only rule. And thus
they blafpheme both God and his word, and expofe them-
felves to that direful threatening, Rev. xxii. 18.
4. This may alfo give us a jull deteilation of Quakerifm,
which fets up the light within men, which in very deed is
nothing but a natural confcience, and the fpirit without the
fcriptures, to be a rule to men. But their light is but dark-
nefs, and their fpirit a fpiric of darknefs and d .-Iniion, if it
agree not with the fcriptures. If. viii. 20. and moll be tried
and examined by the fcriptures, i John iv. i. The Quakers
are a dangerous fet of people that overturn the foundation of
true religion.
5. This may likewife give us a juft abhorrence of the fu-
perllition and ceremonies of the church of England, where-
with they have corrupted the woriliip of God, rejecting the
limplicity of gofpel-worfnip, and regulating their worlhip
in many things not by the fcripture, but the dregs of Anti-
chrill : Deut. iv. 2. " Ye lliall not add unto the word that
I command you." What word? Statutes, ver. i. ceremonie::;
and rites of worlhip. To baptize with water is Chrill's
command : but who has added the fign of the crofs ? Chrill
inltituted the facrament of the fupper : but who has added
kneeling, to overturn the table-gefture, which we have from
Chrill's own example ? The Lord's day is of divine inlli-
tution : but whofe are the numerous holidays obferved in
the church of England ? Matth. xv. 9. What is all this but
an accufmg the fcripture of imperfection, as if God had not
laid down a fufficient rule to teach us how we may glorify
him ; as if they were alhamed of limple fcripture- worlhip,
but they mull deck it up in the whorilh garments made by
their own brains ? God has a fpecial zeal for his worlhip ;
and it becomes us to' quicken our zeal for it, in a time when
enemies are bringing in innovations in worlhip into this
church, and fettingup their Dagon belide the ark. But though
God Ihould, for our contempt of our pure worlhip, plague
the land with this fuperllitious worlhip once more, yet as
fure as Babylon Ihall fall, it fnall fall and flee before the glo-
ry of the latter days.
6. Lajlly^ Be exhorted to lludy the holy fcriptures. Read
them in your families, and read them in ferret, and cry for
the
4 o T^he Scope of the Scriptures »
the H0I7 Spirit, who di6lated them, to make you underlland
them. Lock them not up in your chefls, and let them not
lie dufty in your windows, as too many do to their fhame and
difgrace, left the dull of them witnefs againfl: you. Prefer
the Bible to all other books, as the book whereof God himfelf
is the author. Prize and efteem it, as fhewing you the way
to falvation, as a lamp to your feet, and a light to your
paths.
THE SCOPE OF THE SCRIPTURES.
13. — Hold faji the for 711 of found words — in faith
and love.
IN thcfe words there Is, (i.) The chara^ler of fcripture-
do6lrine ; it is foiaid words ; found and pure in itfelf,
and found in its effefts, being of a foul-healing virtue, Ezek.
xlvii. 9. (2.) The fum oi it, faith, Ihewing what we are to
believe ; and love, what we are to do, i John v. 3. John xiv.
15. This love has a particular relation to Chrift, all our
obedience being to be offered unto God through him, as our
faith fixes on God through him. This was what the apoftle
preached. (3.) Our duty with refped to it ; to hold fajl
the form of found words. This fignifies, [i.] To have a pat-
tern of the do6lrine in our minds, to which all that minifters
teach mufl be conformable. [2.] To hold it fall ; to cleave
to, and keep hold of it, without flinching from it, whatever
dangers or dilliculties may attend the doing fo. Both thefe
fenfes are implied in the words.
The text affords the following dc^Lrinal propofiticn.
DoCT, " The fcrlptures principally teach what man is to
" believe concerning God, and what duty God requires of
*' man."
2 As
T'^e Scope of the Scriptures, 4^
As to the matter of fcriptiire-do6lrme,
1. Some things are taught in the fcriptures lefs principal-
ly ; that is, the main delign of the fcriptures is not to teach
thefe things ; neither are thej taught for themfelves, but for
the refpe(5l. they have to other things. Thus in the fcripture
we may learn the knowledge of feveral natural things, as of
the nature of fome trees, birds, beafts, &-c. of hulbandry,
the cuftoms of feveral nations, efpecially of the Jews, &:c.
But thefe and fuch like things are only taught in the fcrip-
ture, as having fome refpedt to our faith and obedience. So
the vine-tree is defcribed, Ezek. xv. to hold forth the ufe-
lefTnefs of barren profeiTors, &c. However, whatfoever is
taught in the fcriptures, feeing the fcripture is God's word,
is all to be received by divine faithj though all fcripture-
truths are not of equal importance.
2. THe fcripture teaches fome things chiefly. And thefe
are faith and obedience. Thefe are the two parts of the doc-
trine of the Bible. Whatfoever concerns religion, or the
falvatlon of fouls, in the Old and Nev/ Teftament, may be
reduced to one of thefe two heads : It is either an article of
faich, or a point of obedience.
Here I fhall confider,
I. The nature of faith and obedience, and the connection
betwixt the two.
n. The manner of the fcripture's teaching.
HI. The fenfe of fcripture.
IV. Shew that the Spirit of God fpeaking in the fcriptures
is the fupreme judge of controverfies in religion.
I. Let us confider the nature of that faith and obedience
which the fcripture teaches, with the connedion betwixt the
two.
Firjif As to faith. Divine faith is a believing of what
God has revealed, becaufe God has faid it, or revealed it.
People may believe fcrlpture-truths, but not with a divine
faith, unlefs they believe it on that very ground, the authori-
t^of God fpeaking in his word. And this div^ine faith is
the produ6l of the Spirit of God in the heart of a fmner, im-
planting the habit or principle of faith there, and exciting it
to a hearty reception and firm belief of whatever God reveals
in his word. And the faith which the fcripture teaches, is
what a man Is to believe concerning God. This may be re-
duced to four heads-: Vv'"hat God is, the perfons iii the God-
VoL. I. F head.
4 a nc Scope of tie Scriptures,
head, the decrees of God relating to every thing that corner
to pafs, and the execution of them in his works of creation
and providence. Now, though the works of creation and
provideir;? ihew that there is a God, yet that fundamental
truth, that God is, and the do6lrines relating to the Trinity
ofPerfons in the Unity of the Divine EfTence, God's afts anil
purpofes, the creation of all things, the ftate of man at his
creation, his fall, and his recovery by the mediation and fa-
tisfatliop of ChriR, are only to be learned from the holy
fcriptures. Hence we may infer,
1. That there can be no right knovv'ledge of God acquired
in an ordinary way without the fcriptures, Matth. xxii. 29.
" Ye do err (laid Chrifl to the Sadducees), not knowing the
icripturesJ' As there mull be a dark night where the light
is gene, fo thofe places of the earth mufl needs be dark, and
without the faving knowledge of God, that want the fcrip-
tures. Thus the Apoftle tells the Ephefians, that, before they
were vihled with the light of the gofpel, they were " without
Chrifc, being aliens from the commonwealth of Ifrael, and
iirangers from the covenants of promife, having no hope,
and without God in the world," Eph. ii. 12.
2. That where the fcriptures are not known, there can be
no faving faith. For, fays the Apoflle, Rom. x. 14. 15. 17.
*^ How Ihall they call on him in whom they have not be-
lieved ? and how fhall they believe in him of whom they
have not heard? and how ihall they hear without a preacher?,
and how fliall they preach, except they be fent ? as it is
written. How beautiful are the feet of them that preach
the gofpel of peace, and bring glad tidings of good things I
So then faith cometh by hearing, and hearing by the word of
God."
3. That there is n,othing we are bound to believe as a part
of faith but what the fcripture teaches, be who they will that
propofe it, and whatever they may pretend for their war-
rant. " To the law and to the teftimony : if they fpeak not
according to this word, it is becaufe there is no light in them,"
If. viii. 20. No man mull be our mafter in thefe things :
"For one is our mafter, even Chrift," Matth. xxiii. 10. He
is Lord of our faith, and we are .bound to believe whatever
he has revealed in his word.
Secondly^ As to obedience, it is that duty which God re-
quires of man. It is that duty and obedience which man
owes to God, to his will and laws, in refpect of God's uni-
verfal fupremacy and fovcreign authority over man ; antl
X ■ whiclr
Tlje Scxjpe of the Scriptures, 43
which he fhould render to him out of love and gratitude.
The fcriptures are the holy oracle from whence we are to
learn our duty, Pfal. xix. 11. ** Bj tliem is thy fervant
warned," fays David. The Bible is the light we are to take
heed to, that we may know how to fleer our courfe, and or-
der the feveral lleps of our life. " Thy word is a lamp unto
my feet, and a light to my path," fays the Pfaimifl, Pfal.
cxix. 105. From hence we may infer,
1. That there can be no fufficient knov/ledge of the duty
which we owe to God without the fcriptures. Thomgh the
light of nature does in fome meafare iliew our duty to God,
yet it is too dim to take up the will of God fufficiently in
order to falvation.
2. That there can be no right obedience yielded to God
•without them. Men that walk in the dark rauft needs
(lumble ; and the v/orks that are wrought in the dark w^ill
never abide the light ; for there is no working rightly by
guefs in this matter. All proper obedience to God mufl be
learned from the fcriptures.
3. That there is no point of duty that w^e are called to,
but v/hat the fcripture teaches. If. viii. 10. forecited. Men
rauft neither make duties to themfelves or others, but what
God has made duty. The law of God is exceeding broad,
and reaches the whole converfation of man, outward and
inward, Pfal. xix. ; and man is bound to conform himfelf to it
alone as the rule of his duty.
Thirdly, As to the connexion of thefe two, faith and obe-
dience are joined together, becaufe there is no true faith
but what is followed Vv'ith obedience, and no true obedience
but what flows from faith. Faith is the loadftone of obe-
dience, and obedience the touchftone of faith, as appears
from Jam. \\. pajjim. They that want faith cannot be holy;
and they that have true faith, their faith will work by love/
Hence we may fee,
I. That faith is the foundation of duty or obedience, and
not obedience or duty the foundation of faith, Tit. iii. S. ;
and that the things to be believed are placed before the things
to be pradifed, in order to dillinguifn between the order of
things in the covenant of grace and what they were under
the covenant of works. Under the latter, doing, or perfedl:
obedience to the lavr, was the foundation of the promifed
privilege of life ; but under the former, the promife is to be
believed, and the promifed life is to be freely received : and
thereupon follows the believer's obedience to the law, out of
F 2 gratitude
44 '^^^ Scope of the Scriptures.
gratitude and love for [the mercj received. This appears
from the order laid down by God himfelf in delivering the
moral law from mount Sinai. He lays the foundation of
faith, firfl of all, in thefe words, " I am the Lord thy God,'*
&c. which is the fum and fubftance of the covenant of grace;
and then follows the law of the ten commandments, which
is as it were grafted upon this declaration of fovercign
grace and love, Exod. xx. 2. — 18. And let it be remem-
bered, that the Apoftle Paul calls gofpel -obedience the
obedience of faith as fpringing from and founded upon
faith. And if we examine the order of do6lrine laid down
in all his epiftles, we fhall find, that he firft propounds
the dodrine of faith, or what man is to believe, and up-
on that foundation inculcates the duties that are to be
pra6tifed.
2. That all works without faith are dead, and fo cannot
pleafe God. For whatfoever is not of faith is fin ; and
without or feparate from Chrift we can do nothing. Faith
is the principle of all holy and acceptable obedience.
3. That thofe who inculcate moral duties without difco-
vering the neceflity of regeneration, and union with Chrift,
as the fource of all true obedience, are foolifh builders;
they lay their foundation on the fand, and the fuperftrufture
they raife will foon be overturned ; and they pervert the
gofpel of Chrift. Such would do v/ell to confider what the
Apoftle fays, Gal. i. 9. " If any man preach any other gofpel
unto you than that ye have received, let him be accurfed."
II. I proceed now to confider the manner of the fcripture's
teaching.
1. The fcripture teaches fome things exprefsly in fo many
words ; as, " Except a man be born again, he cannot enter
into the kingdom of God," &c. Other things it teaches by
*good and neceflary confequence ; as, that infants are to be
baptifed. Now, whatever can be proved by juft and neceflary
confequence from facred writ, is all one, as to the binding
power on mens confciences, as if it were taught there in
fo many words, whether it be in points of faith or obe-
dience.
2. The fcriptures teach but externally. It is the Spirit
that teaches internally. The fcriptures externally reveal
what we are to believe concerning God, and what duty God
requires of man ; but the inward illumination of the Spirit of
Qod is neceflary for the faving underftanding of fuch things
as
I" he Scope of the Scriptures, 45
as are revealed in the fcriptures, for feveral reafons which I
mentioned in the former difcourfe, and fhall not now re-
peat.
III. I come now to confider the fenfe of the fcripture.
I. The fenfe of the fcripture is but one, and not manifold.
There m.ay be feveral parts of that one fenfe fubordinate one
to another ; as feme prophecies have a refped: to the deliver-
ance from Babylon, the fpiritual by Chrift, and the eternal
in heaven ; and fome pafTages have one thing that is typical
of another : yet thefe are but one full fenfe, only that may
be of two forts ; one is limple, and another compound.
Some fcriptures have only a fimple fenfe, containing a decla-
ration of one thing only ; and that is either proper or figu-
rative. A proper fenfe is that which arifes from the words
taken properly, and the figurative from the words taken figu-
jratively. Some bave a limple proper fenfe, as, " God is a
Spirit, God created the heavens and the earth ;" which are
to be underflood according to the propriety of the words.
Some have a fimple figurative fenfe; as, '^ I am the true vine,
and my Father is the hufbandman. Every branch in me that
beareth not fruit, he taketh away," &c. Thefe have but one
fimple fenfe ; but then it is figurative, and is not to be un-
derftood according to the proprietj^ of the words, as if Chrill
were a tree, &c. Thus you fee what the fimple fenfe is. The
compound or mixed fenfe is found wherein one thing is held
forth as a type of the other ; and fo it confifts of two parts,
the one refpeciing the type, the other the antitype ; which
are not two fenfes, but two parts of that one and entire fenfe
intended by the Holy Ghofl : e. g. Mofes lifted up the ferpent
in the wildernefs, that thofe who v/«re ftung by the fiery fer-
pents might look to it and be healed. The full fenfe of which
is, " As Mofes lifted up the ferpent in the wildernefs, that,
&:e. even fo mult the Son of man be lifted up : that whofoever
believeth in him fhould not perifh, but have eternal life.'*
Here is a literal and myllical fenfe, which make up one full
fenfe betwixt th.em. Thofe fcriptures that have this com-
pound fenfe, are fometimes fulfilled properly (or literally, as
it is taken in oppofition to figuratively) in the type and an-
titype both ; as Hof. xi. i. " I have called my fon out of E-
gypt," which was literally true both of Ifrael and Chriil.
Sometimes figuratively in the type, and properly in the an-
titype ; as Pfal. Ixix. 21. "They gave me vinegar to drink."
Sometimes properly in the type, and figuratively in the an-
titype^ as Pfal. ii. ^. " Tliou fhalt break them with a rod of
iron.
4^ '^he Scope of the Scriptures,
iron. Compare 2 Sam. xii. 31. Sometimes figuratively in
both, as PfaL xli. 9. *' Yea mine own familiar friend — hath
lifted up his heel againil me ;" which is meant of Ahitophel
and Judas. Now the fenfe of the fcripture muft be but one,
and not manifold, that is, quite different and no wife fubor-
dinate one to another, becaufe of the unity of truth, and be-
caufe of the perfpicuity of the fcripture.
2. Where there is a queition about the true fenfe of fcrip-
ture, it muft be found out what it is by fearching other places
that fpeak more clearly, the fcripture itfelf being the infal-
lible rule of interpreting of fcripture. Now that it is fo, ap-
pears from the following arguments.
(i.) The Holy Spirit gives this as a rule, 2 Pet. i. 20. 21.
After the apoille had called the Chriilians to take heed to the
fcripture, he gives them this rule for underftanding it,
" Knowing this iirft, that no prophecy of the*fcripture is of
sny private interpretation, rn^ i^mg I'TnXvriar,^ of our own ex-
pofition. For the prophecy came not in old time by the will
cf man ; but holy men of i^od fpake us they were moved by
the Holy Ghoft." As it came ; fo it is to be expounded : but
it came not by the v.dll of man ; therefore we are not to reft
on men for the fenfe of it, but holy men fpeaking as they
were moved by the Holy Ghoft, and fo never erring j there-
fore we are to look to the dictates of the fame Spirit in other
places.
(2.) There are feveral approved examples of this, compa-
ring one fcripture with another, to iind out the meaning of
the Holy Ghoft ; as A6I3 xv. 15. " And to this agree the
words of the prophet," &:c. The Bereans are commended
for this. Ads xvii, i j. Yea, Chrift himfelf makes ufe of this
to fiiew the true fenfe of the fcripture againft the devil,
Matth. iv. 6. " Caft thyfelf down, (faid that wicked fpirit^ :
for it is written, He ftiail give his aiigels charge concerning
thee," Slc. Ver. 7. " It is written again, (fays Chrift), Thou
fhalt not tempt the Lord thy God." And thus our Lord
makes out the true fenfe of that fcripture, that it is to be un-
derftood only with refped to them who do not caft them-
felves on a tempting of God. Some more will occur concern-
ing this point under the next head.
This then is the great, cliief, and infallible rule of inter-
pretation of fcripture, to compare one paflage with another.
Other things may be added as helps and means in order to the
fmding out the true fenfe.
I. The knowledge of the Hebrew and Greek, in which
languages
'7'he Scope of the Scriptu-res, 47
languages the prophets and apoftles wrote, is an excellent
mean to the right underilanding of the fcriptures. Thefe
original tongues are the bell commentaries on fcripture ; and
many times it is found fo by thofe that know them.
2. Diligently confider the fcope and defign of the Holy
Ghoft in the portion of fcripture where ye find difficulty, the
cohercHce and context, with all circumftances going before
and following. Nullo eft ohjeEiio in lege quce non habet folu-
tionem ifi latere, fays a rabbi, ^lis fcopus, hnpellens, fedes^
tempufque, locufque, et modus, hac feptem fcripturce attendito
leBor,
3. Diftinguifli proper from improper words. The fcripture
frequently ufes improper and figurative expreffions, which,
if taken as the letters found, will found a very abfurd fenfe.
4. The commentaries of godly and learned writers are not
to be neglected.
5. The reading alfo of profane hiftory is of notable ufe in
the knowledge of the prophetical writings. And the know^-
ledge of the Jewifti cuftoms brings great light to the fcrip-
tures.
6. Laftly, Always take heed to the analogy of faith, and
fee there be no deviating therefrom : for the Spirit of God
fpeaking in the fcripture is always one and the fame ; and
therefore we are never to think that one fcripture can be
contrary to another,, or the known doftrine of the Bible and
the form of found words : e, g. " This is my body which
is broken for you ;" it cannot be fo underftood as if Chrift'3
body were locally prefent in the facrament ; becaufe we be-
lieve, according to the conllant dodrine of fcripture, that
Chrifl is afcended into heaven, and will come again at the
lall day ; and till then the heavens muft contain him. So wq
muft not take the words literally, when it is contrary to mo-
defty, as when Ifaiah is bid go naked. If. xx. 2. ; or to piety,
to cut ofi" the right hand, &c. More particularly,
I. Go to God for his fpirit to teach you, Pfal. cxix. 18.
It is Chrift's work to give people to underftand the fcrip-
tures. If you would know what Paul fays, pray for the fpi-
rit by which he wrote.
2/Take heed of a carnal, earthly, and flefiily mind. When
tlie heart is carnal, the mind is much blinded, and fo utterly
unfit for fearching the fcriptures.
3. Endeavour to be exercifed unto godlinefs. An exercifed
frame proves fometimes an excellent commentator.
4. Lqftly, Endeavour to pra£tife what you know.
IV4
48 IThe Scope of the Scripture u
IV. I proceed to fliew that the fpirit of God fpeaking iti
fcripture is the fupreme judge by which all controverfies of
religion are to be determined, and all decrees of councils^
opinions of ancient writers, dodlrines of men, and private
fpirits, are to be examined, and in whofe fentence we are
to reft.
This is a very important point, and upon it depends the
whole of religion. One man fays fo, another man fays other-
wife: the queftion is. Who fhall be judge, and to whofe deter-
mination are we to ftand and acquiefce in ? Four fundry ways
do men go here.
Fir^, Enthufiafts fet up the private fpirit, and its revela-
tions, without the Spirit, for the judge of controverfies. But
whatever thefe may pretend, the fcripture is our only rule.
For,
1. Whatever revelation or light men may pretend to,
God binds them and us to the written word. If. viii. 20.
*' If they fpeak not according to the fcriptures," it is not true
light, but *• becaufe there is no light in them," that makes it
fo : for going againft the word, they ftiew themfelves tO be
aded with a fpirit of delufion, i John iv. 6.
2. The Apoftle Paul devotes them to a curfe, though they
were angels, who preach any other gofpel than what he preach-
ed, and the Galatians received from his hand. Gal. i. 8. 9. ;
not only a gofpel contrary to it, but cmother, any thing diverfe
from or befides it, though not contrary to it. And if it bet
contrary, the Spirit is contrary to himfelf, for he is the au-
thor of the fcriptures.
3. We are commanded to *' try the fpirits," i John iv. i.
Now, how rnuft they be tried but by a rule ; and what rule
have we to try them by but the written word ? This was the
rule which the Bereans made ufe of to try the fpirit of the
apoftles, for which they are highly commended. It is that
rule which Chrift fends the Pharifees to try his own do6lrine
by, John v. 40. But by the fcriptures we cannot try the
fpirits, unlefs we lay them to that rule, and obferve whether
or no the fpirits fpeak as the fcriptures do j and then how
can the neiv revelations be received ?
4. The fpirits revelations are either a complete or par-
tial rule. If our complete rule, then the fcriptures are ufe-
lefs, which is blafphemous, and contrary to all thofe com-
mands that requires us to give attendance to reading, fearch-
ing, &.C. of them. If they be a partial rule only, then they
either teach according to the fcripture, or not. if according
2 tt>
^he Scope of the Scriptures, 49
to it, then It is no new revelation, but what the fcripture al-
Teady affords us. If not, it is becaufe there is no light- in them,
If. viii. 20.
There is one fcripture that we mud more narrowly inquir.^
into^ both becaufe it is abufed by the adverfaries in this point,
and affords us an argument for our doctrine. The paffage is
2 Pet. i. 19. " We have alfo a more ^are word of prophecy,
whereunto je do w^ell that ye take heed, as unto a light thac
ihineth in a dark place, until the day dawn, and the dav-ftar
arife in your hearts." Enthufiafts here, by the day-ffar ari-
fing in the heart, underffand fome extraordinary revelrttion
and light which God fets up in the foul, which when it
is fet up, the perfon is to take heed to the written word
no longer. But, (i.) Whither would thefe men drive us ?
They tell us, that all men have a light within them, accor-
ding to which they muff walk ; and this is the fpirit with-
in us ; yet mult we ftill expert a new light to turn us off
from the fcriptures ; (2.) The apoflle here prefers plain-
ly the word of prophecy unto an imm.ediate voice from
heaven, and that in the very fame thing w^herein thev
both agree : how much more preferable is the fcripture to
new revelations ? (^^.') This fuppofes, that the apollles and
believers in thofe days had not this light; for they fay, " We
have a more fure word of prophecy, whereunto ye do well
that ye take heed." This being fo, we envy not the Quakers
their light, which the apoflles and thefe Chriilians were ilran-
gers to.
Some by the day dawning and the day-flar arifing under-.
ftand the more clear difpenfation v^'hich they fuppofe is to
come in the latter days. Others underftand by it the light
of God and Chrift in glory, till which time the fcriptures
muff be made ufe of, but no longer. Others underftand this
as fpoken to the believing Jews in reference to the prophets
of the Old Tellame«nt, to which they did well to take heed,
till their gx)fpel-light Ihould Ihlne more clear. Some fay,
that the word until is not to be taken exclulively of the time
foUow^ing that dawning of the day, and day-liar a riling ; and
thereby underftand limply more clear light ariiing after fome
darknefs, which the people of God may be in for a time ; till
w^hich light ariiing they are to take heed to the fcriptures ;
not that they are then to give over taking heed to them.
Laying slide that which relates to a more clear difpenfatioa
yet to come, becaufe it fuppofes that then the fcriptures mu*lt
-be laid alide, \vhich is very contrary to the fcripture, for the
Vol. I. G Spirit
jQ '^he Scope of the Scvipiurcs.
Spirit lliall never in this life jullle out the word, but his
office is. to teach, not new things unwritten, but whatever
Chriil fpoke to his difciples : " He fliall bring all things to
your remembrance, (fays he), whatfoever I have faid unto
you," John xiv. 26.: Laying afide that, it is hard to determine
which of the reft is indeed the true meaning of the apoftle.
Only it feems to bid faireft for the apoille's fenfe, to fay, that
he fpeaks of the more clear knovdedge of Chrift which the
believers at that time were afterwards to have, till which
time they did well to take heed to the prophetical word, as it
is in the Greek ; that is, to the dodrine of the propliets who
prophefied of Chrift ; not that they were then to lay by the
ufe of the prophets, but that then they would be of lefs ufe
to them than before, v»^hen they fiiould attain to a more clear
gofpel-light ; as the candle is of lefs ufe when the day dawns
than it was before, though it be ftill ufeful. And I think it
abundantly plain, that the word of prophecy is not here to
be underftood generally of the whole fcripturc^ as the other
interpretations feem to take It, but particularly of the do61rine
of the prophets concerning Chrift. and the gofpel, as appears from
the phrafe, the prophetic word, and the iirft verfe of the fol-
lowing chapter, where he fpeaks of falfe prophets that were
among the people of the Jews. So by the day-ftar I under-
fcand Chrift himfelf, who is called the morn'mg-Jlar, Rev. xxii.
16. It is true it is here (pwr^p/j^Afj but there «5*i^ o^5<v«$ : but,
for ought I know, the firft of thefe is «55-.x| 'XiyofAi^ov -, and though
the words be different, the fenfe is the fame, one thing gets
but different names. And Chiift is called the day-ftar or
mornlng-ftar, which we know ?^^ both one thing ; bccaufe,
(i.) As the morning-ftar is the moft eminent among the ftars,
and moft lucid, as appears by its ftiining when the ap-
pearance of the fun makes t!ie reft diiappear j fo there is
none like Chrift among the fons, Cant. ii. 3. (2.) As the
day-ftar puts an end to the dark night, fo doth Chrilt's
arifing in the foul put an end to the night of fpiritual dark-
nefs. Never was the fight of the day-ftar fo refreftiful to the
weary traveller in the night, as Chrift's appearance in and to
the foul ; only the apoftle calls him here rather the day-ftar
than the fun, becaufehe is fpeaking of his appearance in this
Ufe, whereas the full knowledge of him is deferred till his fe-
cond coming. So the day-dawning is eafily underftood. And
this is expefted to arlfe not abfolutely, but comparatively in
refpeft of degrees of fuller manifeftation, as he promifes to
thofc that continue in his word, and are his difciples indeed,
that
T^he Scope cf the Scripture s» 5t
that they fliall knox\' the truth, viz. more fully, John viii,
31. 32. And that palTage, Hof. vi. 3. " Then Ihall we know^
if we follow on to know the Lord : his going forth is prepa-
red as the morning," doth excellently ferve to fhew us this
truth. So there he hath refped to this furtlier manifeftation
of Chrift which they were afterwards to have : but they are
not then to give over tlie prophetic word ; for, as was before,
noticed, the word 2intil is not always exclulive of the follow-
ing time, as Pfal. ex. i. 2 Sam. vi. ult.
Now, if the writings of the propliets be more fure than a
voice from heaven, and Chriftians are commended for taking
heed to the fame ; and when the day-flar arifeth in the heart,
it fhews only the fame thing more clearly. What place is
there left for new revelations againft or befides the fcrip-
tures?
Secondly, The Papifts fet the church upon the tribunal :
but what that church is, they do not agree among themfelve?,
whether it be the pope, or a council, or both together. How-
ever, they aifert that there is in the church a vifible and in-
fallible judge of controverfies in religion. This we deny, and
far more that the pope, or a council approved by him, is fuch
a judge. For,
1. The fcripture makes no mention of any fuch judge, in
any of the places where the officers of the church are reckon-
ed up, as Rom. xii. 7. 8. i Cor. xii. 28. Eph. iv. 11. nor
any where elfe. And though negative theology, as they fay, is
not argumentative, yet that cannot have place here, unlefs we
^^i)rj the perfection of the fcripture, v/hich v/e have proved
already. A poiitive inllitution is requiiite here.
2. Our faith muff not lean upon the teftimcny or authority
'of man, i Cor. vii. 23. " Be not the fervants of men," not
bodily, but fpiritually ; 2 Cor. i. 24. " Not that we have
dominion over your faith ;" where the apollle declines, in his
own name, and in the name of his fellows, the being of fuch
a judge. But our faith leans on the word of God, Eph. ii.
20. " And are built on the foundation of the prophets," &,c.
3. The cioilrine of the church fhould be examined by the
fcriptures, A6u5 xvii. 11. " Thefe were more noble thanthofe
in ihefTalonica, in that they received the word with all readi-
nefs of mind, and fearched the fcriptures daily, whether thefe
things v/ere fo." Now he whcfe fentence is to be examined
by another, cannot be the fupreme judge of controverfies.
See If. viii. 20. _" To t]ie law and to the teftimony : if they
G 2 fpeak
^2 T^he Scope of the Scriptures.
i'peak not according to this word, it is becaufe their is n&
light in them."
4. Neither pope nor council, conjunctly nor feverally, have
fuch properties as are requilite to conllitute a iupreme judge
in controveriies of religion ; they have no infallibility, or
tell imony thereof ; yea, they have many ways deceived and
been deceived. We may appeal from them, as being bound
to the fcriptures, as well as others. And the church, be what
It w^ilJ, muit not be judge in its ov^'n caufe.
5. Lcijlly^ riere is a controverfy in religion. Who is the fu-
preme judge of controverfy in religion ? Who muft decide
this, or be fupreme judge here ? The church cannot, neither
pope nor council fo decide it in their own favour. That were
iibfurd. Wherefore the Papiils therafelves are obliged to
make another judge ox this controverfy^ and if fo, why not
of all ?
'^Thirdly, The Sociuians fet up reafon to be the fupreme
iudge of coiiiroveriies in religion, to whofe determination we
ought to ttand, and therein to acquiefce. There is no doubt
but we have much ufe for reafon in matters of religion ; as,
(i.) To perceive. and underftand the things revealed in the
icripture, Matth. xiii. 31. (2.) To collate them one with ano-
ther, A6ls xvii. II. (3.) To explain the fame, Neh. viii. 8.
(4.) To argue from the fcriptures, Matth. xxii. ult, ("5.) Ta
vindicate the truths from objections, Rom. ix. 19. 20. That
it is not the judge nor the rule, that is, that reafon ought not
to be admitted of itfelf, and according to its principles, to de-
termine ciintroveifies of religion, is what we alTert. To ii-
iuflrate this by an example, thefcripture fays, T'hcje three are
one ; we fay we plainly perceive the fcripture fays f o ; and
liierefore, tliough our reafon cannot comprehend, we will be-
lieve it, becauie it is- plam the fcripture fays fo. They fay,
they cannot believe that there are three perfons in the God-
head, and not three gods, becaufe reafon is againil it ; and
tlierefore finding the thing unagreeable to reafon, though it
it were in ever fo plain words found in the fcripture, they
will not believe (as they pretend) it means as the words
found, but will fallen another meaning on the words, though
never fo far fetched. And that it may not be thought that
this is the fame way that the orthodox go too, in explaining
fcriptures thiit are underllood figuratively, I Ihall give au
example of that too. The fcripture fays, Chrilt is a vine, a
door, the bread is his body, &.c. We know indeed that this is
eontrary ta reafon if expounded literally ; but that is not the
priru'ir
The Scope of the Scriptures; ^»
prime reafon why we rejeft the literal r leaning, and on which
we build our faith as to the true meaning, as the cafe is with
the Socinians, but becaufe it agrees not with other fcriptures
to underftand it fo ; which tellify that Chrifl is God and
man. Now, that reafon is not the fupreme judge of con-
troverfies in religion, is proved by the following argu«
ments.
1. Reafon in an unregenerate man is blind in the matters
of God, I Cor. ii. 14. " The natural man rt-ceiveth not
the things of the Spirit of God ; for thej are foolifhnefs
unto him: neither can he know them, becaufe they are
fpiritually difcerned ; Eph. iv. 17. 18. Eph. v. 8. Except,
This only refpeds reafon not illuflrated by divine revelation,
Anf. By that illuftration of reafon by divine revelation, they
underftand either fubje6tive or objective iiluftraticn. If they
underftand it of fubjedive illuftration, they quit that article
of their religion, v/herein they believe that the mind of
man is capable of itfeif, without the illumination of the
Spirit, to attain fufficien: knov/ledge of the mind of God re-
vealed in the fcripture. If of objedive illuftration, by the
mere revelation of thefe truths, then it is falfe that they af-
fert : For the apoftle oppofes here the natural man to the
fpiritual man ; and therefore by the natural man is under-
ftood every unregenerate man, even that has thefe truths
revealed to him ; for, fays the apoftle, " they are fooliftmefs
unto hmi." Now, how can he judge them fooliftmefs if they
be nut revealeu ? ,
2. Reafon is not infallible, and therefore cannot be admit-
ted judge in matters concerning our fouls. Reafon may be
deceived, Rom. iii. 4. and is not this to fliake the foun-
dations of religion, and to pave a way to fcepticifm and
atheifm ? Except. That is not to be feared v/here found
reafon is admitted judge. But what talk they of found
reafon ? The adverfaries themfelves will yield, that reafon
is unfound in the molt part of men. We fay, that it is
•not fully found in the vvorld ; for even the beft know but
in part ; darknefs remains in fome meafure on the minds of
all men.
3. Reafon muft be fubjed to the fcripture, and fubmit it-
feif to be judged by God fpeahing there, 2 Cor. x. 4. 5.
" The weapons of our warfare are — mighty — to the pull-
ing down of ftrong holds, cafting down imaginations, — and
bringing into captivity every thought to the obedience of
Chrift." Matters of faith are above the fphere of reafon ;
and
^4 'The Scope oj the Scripture s.^
and therefore as fenfe is not admitted judge in thofe things
that are above it, fo neither reafon in thofe things that are
ubove it, I Tim. iii. i6.
4. If reafon were the fupreme judge of controverfies, then
our faith fhould be built on ourfelves, and the great reafon
whj we believe anj principle of religion w^oiild be, becaufe it
appears fo and fo to us ; which is moil abfurd. The fcrip-
ture teaches otherwife, i Theff. ii. 13. " Ye received it
not as the word of men, but as it is in truth the word of
God." Moft plainly does our Lord teach this, John, v. 34.
** I receive not teftimony from men ;" chap. v. 39. ** Search
the fcriptures."
Fourthly^ The orthodox aflert the fupreme judge of con-
troverfies in religion to be the Holy Spirit fpeaking in the
fcriptures. This is proved by the following arguments.
1 . In the Old and New Teftament, the Lord ftill fends us
to this Judge. So that we may neither turn to the right
haiKl nor left from what he there fpeaks, Deut. v. 32. Scxvii.
II. " According to the fentence of the law which they
fhall teach thee ;" If. viii. 20. "To the law and to the tefti-
mony," &:c, ; Luke xvi. ^9. " They have Mofes and the
prophets ; let them hear them ;" John v. 39. " Search the
Icriptures." Some hereto refer that paffage, Matth. xix. 28.
** Verily I fay unto you, that ye which have followed me in
the regeneration, v/hen the Son of man lliall fit in the throne
of his glory, ye aifo fhall fit upon twelve thrones judging the
twelve tribes' of Ifrael." In this fenfe it mufl be meant of
the doctrine they taught, as dictated to them by the Holy
Ghofl.
2. It was the pra«aice of Chrifl and his apofllcs to appeal
to the Spirit fpeaking in the fcriptures, Matth. iv. where
Chrifl ftill anfwers Satan with that, " It is written." And
fo v/hile difcourfing with the Sadducees about the refurrec-
tion, Matth. xxii. 31. 32. So alfo in John, chap. y. & x.
and Luke xxiv. 44. And fo did others, Afts xvii. 11. &
xxvi. 22. 23. 2 Pet. i. 19. A6ts xv. 15. 16. A careful exa-
mination of which pafTages I recommend to you for your
eftabliihment in the truth.
3. To the Spirit of God fpeaking in the fcriptures, and to
him only, agree thofe things that are requifite to conftitute
one the fupreme Judge, (i.) We may certainly know that
the fentence v/hich he pronounces is true, for he is infallible,
being God. (2.) We cannot appeal from him, for he is one
above whom there is none. (3.) He is no rcfpecT:er of per-
fons,
The Scope of the Scriptures, ^^
ions, nor -can be bialTed in favour of one in preference to ano-
ther.
Having difculTed the doflrinal part of this fabje^L, I Ihall
now conclude with two or three inferences.
Inf. I. People then ftiould diligentlj read and fludy the
holy fcriptures, in order to their knowing what to believe and
v/hat to do. As the fcripture is the only rule and teft of
faith and obedience, let us accomplifh a diligent fearch into
it, that we may underftand all matters to be believed and
practifed in order to our falvation, and rejc6l every di6late
and every precept, come from what quarter it will, if it be
not taught us in the facied records. Vv"e are not to believe any
thing to be an article of faith, or a duty that we are to per-
form, unlefs it has the fandtion cf (he Spirit of God in the
written word, and be enjoined us by that infallible Judge.
Let it then be our daily care and principal iiudy to acquaint
curfelves with the word of God, and drav/ from that in-
fallible treafary all our knowledge as to faith and pra6llce.
2. How dangerous mull it be to maintain opinions and practices
which are evinced to be contrary to tlie Vvord of God? How ha-
zardous mult be tlie ftate of thofe who hold dcfirines contrary
to and everlive of the fonndatlons of Chriiiianity ? Many fucl»
dodiines arc taught and propagated in our day ; ^uch as the.
tenets of Socinians and Arians, who degrade the Son of God
to the rank of a mere cre?.ture, and deny his fupreme God-
head and eiTeatial glory, and inipugn his fatisfaclion ; tlic
Arminians, who overturn the dotlrine of original fiUj aiTert:
free will, and ftickle for the reiiuibility of grace, and other
things everlive of th.e do^lrine of the Bible ; and others who
fet up creeds, confeiiions, ^nd covenants oi human manufac-
ture, in the place of the infallible oracles of truth.
3. How worthy of reproof are they Vv'ho make no con-
fcience of reading the fcriptures ? The}' feldom look intt»
then), or at moll only on a fabbath-day, without giving atten-
tion to what they read j and lO are grofsly ignorant cf the
firlt principles of religion .
4. Religion, if it be of the right fort, will be praclical re-
ligion. A blind obedience, or ignorant obedience, to fome of
the duties of religion, is no better than bodily exercife, which
proiiLeth little. Ail right obedience flows from a principle
of faith in the heart. True faith will always be produftivc
of, and accompanied Vv'ith good works. And it is in vain for
men to fay t'^ey.havc religion, unlefs they abound in all the
fruits
5^ The Scriptures the Booh of the Lord,
fruits of righteoufnefs, which are by Jef us Chrift unto the pralfe
and glory of God. Let us then flievv our faith by our works,
in having a refpe^t unto all the commands of God, and doing
v/hatfoever he has inj'oi'ned us in his word.
THE SCRIPTURES THE BOOK OF THE LORD, AND THE
DILIGEI^T STUDY AND SEARCH THEREOF RECOri-
MENDED AND URGED.
Ifaiah xxxiv. l6. — Seek ye out of the hook of the Lord, and
read : no one of thefe fjjall fail, none fjall want her mate z
for my mouth it hath commanded, and his fpirit it hath ga-
thered them.
HAVING coniidered the divine authority of the holy
fcrlptures, and their fcope, I come now to recommend
unto you the diligent ftudy and fearch of thefe facred oracles,
from the text now read.
In the former part of this chapter, there are mofl terrible
threatenings denounced againft the enemies of God and his
church, which receive not their full accomplifhment till the
laft day, as appears from ver. 4. 10. In the text there is the
confirmation of the v./hole. And therein we have,
I. An intimation that all fhall be accomplifhed according to
the word. Wherein two things are to be obferved.
(i.) The ftudy of the word required. Where we may
notice, (i.) The honourable epithet given to it, Yhe hook of
the Lord. Thus the holy fcripture is called, as being of di-
vine original and authority, God himfelf being the author of
it. It is true, that in Ifaiah's days, even the canon of tlie
Old Teflament was not completed, fome of the hiftorical
books, and of the prophetical too, not being then written.
But the body of the do6lrine of the word was comprifed in
the law, or five books of Mofes ; and what was afterwards
written, was but a building on that foundation, by enlarge-
?iient, explication, and application. And this prophecy look-
a ins:
'T/je Scriptures the Book of the Lord, 57
ing as far as the end of the world, the Spirit of God might
here have an eye to the complete canon of the Old and New
Teftament. [2.] The itiidy of it recommended, Seek out of
it. The word iignides to inquire, fear ch, feek out ^ and im-
ports diligence and earneftnefs in confuitiRg a thing to leam
from it. And fo it is emphatically pointed, to denote a ve-
•hemencj and intenfenefs of fpirit in the lludy. It does in a
great meafiire anfwer that word, A6ls xvii. 11. — Searched the
fcripturcs. We are not only to feek from it, but cut of it,
or, as the Hebrew figniiies, from in it, or, as in the Greek,
to it, and it^from it. [3.] The way to fludy, read it. Do
not fatlsfy yourf elves to hear it, but read it with your own
eyes. Fox the eye makes ordinarily deeper impreffioa than
the ear.
(2.) The accompli fhment in the mod minute circumflance.
[i.] Whereas the Lord had named a great many horrible
creatures that fhould pclTefs the dwellings of his enemies,
no7ie of them fh all fail, they ihall all be there. [2.] Whereas
he had faid they foould have their mates, that fo their kinds
might be continued there, nam cf them fnall =:t.\v;z5 their mate
for that purpofe.
2. The confirmation or reafon of this accomplifhment ac-
cording to the word. And it hath two parts, namely, that he
-.has fpoke the one, and will effectuate the other.
(j.) Himfelf has fpoke the word : My mouth it hath com^
7nanded. His truth is engaged for its accomplliliment. He
has commanded, not thefe creatures, but the v/ord or book,
as Pfal. cv. 8. — The word ho cr,::imanded: and God is faid to
command his word, for that he gives it as a lavv giver, cf
fupreme authority. And fo this anfwers to the firft part of
the intimation.
(2.) He will efFeduate the thing in itccomplifhment of the
word : His Spirit will gather tliefe creatures. So his power
is engaged to make it forthcoming. There feems to be here
a remafkable change of the perfons But I am miftaken if
the mouth of the Lord be not one of the names of Chriil in
the fcripture : Thus, If. l::ii. 2.^—** Thou ill lit be called by a
new name, which the mouth of the Lord Ihall name." Jer.
xxiii. i5. "They fpeak — not out of the mouth of the Lord.'*
Compare John i. 18. '• No man hath feen God at any time :
the only begotten Son, which is in the bofom of the Father,
he hath declared him." Heb. i. i. 2. " God who at fundry
times, and in divers manners, fpake in time paft unto the fa-
thers by the prophets, hath in thefe lall days fpoken unto us
Vol. L H by
58 The Scriptures the Booh of the Lord,
by hi? Son." And fo the v/ords run very plainly and exaftly
accoraing to tlie original, For my mouth he hath commanded,
afid his Spirit it hath gathered them.
Two doclrines natively arife from the words, viz.
DocT. I. " The hoij fcripture is the book of the Lord."
DocT. II. " The fcripture is a book to be read, carefully
and diligently fearched, confulted, and fought into."
As it is the laft of thefe do6trines I mainly intend to dif-
Courfe from, I fhall be very brief in the illuflration of the
iirft : and though fome things to be fpoken upon it interfere
with what has been already delivered, I hope it will tend to
your cftabllihment in the truth, and the more endear the holy
fcripture to you.
DocT. I. " The holy fcripture is the book of the Lord."
All I intend upon this head is to lliew,
I. la what refpeds the holy fcripture is the book of the
Lord.
II. That it is fo.
III. Make a ihort improvement.
I. My firft province is to fhew in what refpeds the holy
fcripture is the book of the Lord.
1. The Lord is the fubjed:-rnatter of that book, as the book
of the wars of the Lord. It is the commendation of a book,
that it treats of a noble fubjecl ; and this book treats of God,
the great fcope of it being to fhew v.'hat God is, and w^hat his
will is. Hence we are commanded to " hold fafl the form of-
found words," 2 Tim. i. 13. If we wbuld know God, and
our duty to him, we mull turn to this book and learn it.
2. The Lord is the author of it, 2 Tim. iii. 16. ** All
fcripture is given by infplration of God." And wh^ was fit
to make a book on that noble fubje6t but himfelf.^ John i. 18.
forecited. It is the produfl of his own unerring Spirit, and
fo his own book in a moil proper fenfe. It is for this reafon
that it is called " the book of the Lord." It is true, feveral
hands were employed in the v.^riting of it 5 but yet all and every
part of it was from the Lord.
(i.) The motion to write was from the Lord, by a parti-
cular impulfe on the fpirits of the holy penmen, which in-
fluenced them to the work, and carried them on in it, 2 Pet.
i. 2i«
The Scriptures the Book of the Lord. ^^
1. 21. " Holy men of God fpake as they were moved by the
Holy Ghoft." Sometimes they had particular exprefe calls,
but they had always this motion powerfully determining and
inclining: them to the work.
(2.) The matter of their writing was from him. He laid
it to their hands, 2 Tim. iii'. 16. " All fcripture is given by
infpiration of God." Some things Vv^ere matters of pure re-
velation, that could not be known otherwife ; fuch as things
paft, whereof there was no manner of record, things to come,,
things without the reach of mens knowledge, as the thoughts
of others. Thefe things they had by immediate fuggeftion.
Some things they might have by other records, their own
judgment, or memory. In thefe the Spirit of the Lord infal-
libly guided them what to chufe and refufe, flrcngthened their
judgment and memories, fo that they .could not raiilake,
John xvi. 13. " The Spirit of truth — will guide you Into all
truth."
(3.) The very words they wrote were from him. The
apoftles fpoke the very words of the Holy Gholt, and far
more wrote fo, i. Cor. ii. 13. And therefore God is faid to
fpeak by and in the holy penmen, 2 Sam. xxiii. 2. Luke i.
70. A6fs i. 16. He did not give them the matter to put
in their own words, but put the words in their hearts too, but
in a manner fuited to their native ftyle. And truly it is
hard to conceive how the infpiration of the holy fcriptures
could reach the end without it, feeing fo much depends on
the fuitable exprefling of matter.
n. T proceed to fhew, that the holy fcripture is the book
of the Lord. This is evident from many things, of which
i fnall only obferve a few.
1. This book difcovers what no mortal could ever have
done, and nowife could be had but by divine revelation, as
the hiftory of the creation, what was done before man v/as
on the earth, the fublime myileries of the Trinity, of the in-
carnation of the Son of God, and the eternal counfels of God
concerning m.an's falvation.
2. The p'erfecl holinefs of the doctrine. It commands all
hollnefs, forbids all impurity in heart and life, under the pain
of damnation : which fhews it could neither be the work of
men, being fo far above their reach, and crofs to their cor-
rupt nature ; nor of evil angels, being fo oppofite to latan's
kingdom j nor of good ones, who couid never have put a
cheat on the world,' making their own words pafs for God's.
Hi ^ 3. Th^
6o ^ke Scriptures the Book of {he Lord.
3. The efficacy of the do(ftrine in its fearching and convin"*-
cing the confcience, Heb. iv. 11. ; converting fouls from'
their moft beloved lufts, even when nothing can be expected
from the world for fiich a change, Pfal. xix. 7. ^ rejoicing
the heart under the deepell diftrefles, ver. 8. This is not
from any virtue in the letters or fyllables, but from the Spirit,
whofe inftrument it is.
4. The miracles whcrc^vith it has been confirmed. Thefe
were wrought to confirm the doctrine, Matth. ix. 6. Thefe
are God's feal, which he will never put to a lie.
5. Lajily, There is an inward fenfacion of this in the fpirits
of thofe that have their fenfes exercifed.- For it is not to be
doubtedy but as the works of God bear the marks of a divine
hand, fo his word alfo does. And while there arefuchmani-
fell diirerences betwixt one voice and another of men,, how can
it be thought, but the voice of God has a peculiar fignature
on it ? ]f that be not difcerned by others, it is by his owin.
people that know bis voice.
I lliall now make a lliort improvement of this point.
Use I. For information. It informs us, that,
1. The fcripture is the bell of books. They who heard
Chriil, faid, " Never man fpake like this man ;" and they
that fee the true glory of the fcriptures muft own, never did
any w^rite like thefe writings. There we have the true pic-
ture of the great Author, in fpotlefs holinefs ; there the re-
velation of his mind with refpedl to our falvation. What-
ever other books there be in the world relating to our falva-
tion, they are but dina tapers lighted at this burning lamp.
2. They are enemies to God that are enemies to the fcrip-
tures, whctlier in their principles, as Papifts and others, or
in their pradices. For if men loved God, they would love
his word, Pf\d. cxix. 9-7. And men, by their relifli of the.
word, may know what cafe their fouls are in. For according
a-s they rciifli the fcriptures, fo is it v/ith their fouls. If they
have loft the guft of them, it is evident that either they have
no grace, or that it is not in exercife.
3. Wo to thofe whom the Bible condemns; and thefe are all
wicked men and hj^pocrites, whatever their ftations or pro-
feffions be. But h;ippy they whom it approves and juftifies y
and thefe are all the iiaefere feekers of God. Seek to be of
the number of the latter, and then none of the woes denounced
in God's word ihall fidl upon you.
Us¥:
The Study of the Scriptures enforced. 6 1
Use II. Of exhortation.
T. Let us highly prize this book for the fake of the Au-
thor. The Ephelians thought that they had good ground to
be zealous for the image of Diana, becaufe they fancied it
fell down from Jupiter, A6ts xi:t. ^^. Your Bible is a book
really come from God ; let us be afbamed we db not prize it
more, by ufing it diligently to the ends for which it was
given the church.
2. Let us believe it in all the parts thereof ; the commands,
that we may ftudy to conform ourfelves to them ; the pro-
mifes, that we may thereby be encouraged to a holy life ;
and the threatenings, that we may be thereby deterred from
fin. Alas ! though we own it to be the word of God, that
we are no more moved with it than if it were the word of
man, and fuch a man as we give little credit to. For com-
pare the lives of the mod part with it they fay, it is but idle
tales.
3. Let us fubmit our fouls to it, as to the oracles of the
living God. He is the great Lawgiver, and in that book he
fpeaks ; let us own his authority in his word, and fubmit to
it as the rule of our faith and life, without difputing or op-
pofing.
4. Lajily, Let us ftudy to be well acquainted with it, and
make it our buiinefs to fearch the fcriptures. This bring?
me to the main thing I intend.
DocT. II. " The fcripture is a book to be read, carefully
" and diligently fearched, confulted, and fought into,"
If ye afk, by whom this is to be done ? it is by all into
whofe hands, by the mercy of God, it comes. Some never
had it, and fo they will not be condemned for flighting of it,
Rom. ii. 12. Magiftrates are called to look to it, and be
much converfant in it, Jofti. i. 8. " This book of the law Ihall
not depart out of thy mouth, but thou flialt meditate therein
day and night, that thou mayft obferve to do according to all
that is written therein." Deut. xvii. 18. 19. " And it Ihall
be, when he fitteth upon the throne of his kingdom, that he
iliall write him a copy of this law in a book, out of that
which is before the priefts the Levites. And it fnall be with
him, and he fhall read therein all the days of his life ; that he
may learn to fear the Lord his God, to keep all the words of
this law, and thefe ftatues, to do them." Minifters are in a
fpecial manner called to the ftudy of it, i Tim. iv. 13. " Give
attendance
62 ^hc Study of the Scriptures ejiforced.
attendance to reading." 2 Tim. iii. i6. 17. " All fciipture
is given bj infpiration of God, and is profitable for do£lrine,
for reproof, for corre6lion, for inllrudion in righteoufnefs."
But not they only are fo commanded, but all others within the
church, John v. 39. " Search the fcriptures." Dent. vi. 6. 7.
** Thefe words which I command thee this day, lliall be in thine
heart. And thou ihalt teach them diligently unto thy chil-
dren, and fhalt talk of them when thou fitteft in thine houfe,
and when thou walked by the way, and v»^hen thou lieft down,
and when thou rifefl up."
In difcourfing further from this point, I fhall,
I. Explain this feeking into the book of the Lord*
II. Give the reafons of the doctrine.
III. Make application.
I, T am to explain this feeking into the book of the Lord.
And here I will Ihew,
1 . What is prefuppofed in this feeking.
2. Whai is the import of a ftudious inquiry into the fcrip-
tures.
First, I am to Ihew what is prefuppofed in this feeking in-
to the book of the Lord. It prefuppofes,
1 . That man has loft his way, and needs dire^lion to find it,
Pfal. cxix. 176. " I have gone aft ray like a loft ftieep ; feek
thy fervant." Miferable man is bemifted in a vain v/orld,
which is a dark place, and has as much need of the fcriptures
to direft him, as one has of a light in darknefs, 2 Pet. i. 19.
What a miferable cafe is that part of the world in that want
the Bible? They are vain in their imaginations, and grope in
the dark, but cannot find the way of falvation. In no better
cafe arc thofe to whom it has not come in power.
2. That man is in hazard of being led farther and farther
wrong. This made the fpoufe fay, " Tell me, O thou whom
my foul loveth, where thou feedeft, where thou makeft thy
flock to reft at noon : for why ftiould I be as one that turneth
afide by the flocks of thy companions ?" There is a fubtle de.
vil, a Vv'icked world, corrupt lufts within one's own breaft,
to lead him out of the right way, that we had need to give
over, and take this guide. There are many falfe lights in the
world, which, if followed, will lead the traveller into a mire,
and leave him there.
3. That men are flow of heart to underftand the mind of
God in his word. It will coft fearching diligently ere we
can
The Study of the Scriptures enforced. 6^
can take It up, John v. 39. Our ejes are dim to the things
of God, our apprehenfions dull, and our judgment is weak.
And therefore, becaufe the iron is blunt, we muft put to the
nioreflrength. We loil the lliarpnefs of our fight in fpiritual
things in Adam ; and our corrupt wills and carnal aifcjSlions,
that favour not the things of God, do more blind oiir judge-
ments : and therefore it is a labour to us to find out what is ne-
celfaryfor our falvation.
4. That the book of the Lord has its difficulties, which
are not to be ealily folved. Therefore the Pfalmift prays,
** Open thou mine eyes, t^iat I may fee wondrous things out
of thy law," Pfal. cxix. 18. Philip aiked the eunuch, ** Un-
derltandeft thou what thou readeft ? And he faid. How can I,
except fome man fliould guide me ?" There are depths there
wherein an elephant may- fwim, and will exercife the largeft
capacities, with all the advantages they may be poiTefTed of.
God in his holy providence has fo ordered it, to flain the pride
of ail glory ; to make his word tlie liker himfelf, whom none
can fearch out to perfection, and to fharpen the diligence of
his people in their inquiries into it.
5. That yet we need highly to underftand it, othervv'ife we
would not be bidden fearch into it. " Of the times and fea-
fons (fays the apoftle), ye have no need that I vrrite unto
you ;" and therefore he wrote not of them. There is a trea-
fure in this field : we are called to dig for it ; for though it
be hid, yet we muft have it, or we will pine away in our fpi-
ritunl poverty.
6. Lafily, That vrc may gain from it by diligent inquiry.
The holy humble heart will not be always fent empty away
from thefe wells of falvation, when it plies itfelf to draiv.
There are fhailow places in thefe waters of the fancluary,
where lambs may wade.
Secondly, I proceed to fiicv.- v/hat is the import of a Hu-
dlous inquiry into the fcriptures. This holds out tlie mat-
ter and manner of the duty.
Firfl, As for the matter of the duty; it lies in three things.
I. We fiiould be capable to read the fcriptures diflinclly.
Alas I How ihall they lludy the book of God that cannot
fo much as read it? If. xxix. 12. It is fad to think that
there are among Chriftians who call God their Father, and
cannot read his tefi:ament ; who fay they would be at heaven,
and yet cannot confuit the direcl ions for the way. And if their
parents have neglected to teach them, they have not the grace
to make up that, by their own indultry. Their cafe is little
better
64 '^he Study of the Scriptures" enforced,
•"better that cannot read it dlflindly ; for without that there
can be little beneUt got by it, Neh. viii. 8.
2. We fhould acquaint ourfelves with the letter of the fcrip-
twres, the hiflories, prophecies, precepts, &c. This Timo-
thy is commended for, " that from a cliild he had known the
holy fcripturesy" 2 Tim. iii. 15. That is the facred field
where the treafure lies ; the blefled body, where the foul of the
fcripture lodgeth ; the words wherein the mind of God towards
iinners is held forth, Matth, xiii. 52.
3. We ought to labour to underftand the mind of God in
them, and that favingly and fpirit»ally. Wifdom lies in the
book of the Lord ; and fee what courfe we fhould take to
get at it, Prov. ii. 4. 5. " If thou feekeft her as filver, and
fearcheft for her as for hid treafures : then Ihalt thou un-
derftand the fear of the Lord ; and find the knowledge of
God." To read the fcriptures jufl for reading's fake, without
labouring to underfland what ye read, is very unprofitable
work. Nay, we fhould fearch narrowly till we find the fenfc
and meaning of what we read, as one that digs deep, breaks
the clods of earth, till he finds the gold ore.
Secondly, As to the manner of the duty ; it imports,
1. A high efleem of the treafure to be found in the book
•of the Lord, Matth. xiii. 44. People will not be at the pains
to feek into what they do not value. If men did not prize
gold, they would not rip up the bowels of the earth for it.
It is the undervaluing of the fcriptures that makes people fo
little to fludy and fcek into them.
2. A defign of fpiritual profit by the fcripture. No wife
man will be at pains but to gain thereby. And he that would
aright fludy the holy fcriptures, muft defign his foul's advan-
ttige thereby. We fliould come to the reading of the book of
the Lord, as to a foul-feaft, Pfal. cxix. 13!. ; as to the gathering
■of fpoil after battle, Pfal. cxix. 162. Some read the fcrip-
tures to furnifh their heads with notions of the things of
religion, and their tongues with talk about tliem ; but
read ye for holinefs to your hearts, and to rule your walk
thereby. Some read them to fupport their errors, and fome
for matter of jeft and drollery ; which are horrible work. But
** fearch ye the fcriptures : for in them ye will find eternal
life ; and they are they that tefl;ify of Chrifi:," John v. 39.
3. A ferious application of ihe heart to the work; for it
will not be a by-hand work, Pfal. i. 2. In the fcriptures God
fpeaks to us, as in prayer we fpeak to God ; and when God
ipeaks, we Jliould liflen. attentively. The angels pry into
2 fcripture-
^e Study of the Scriptures enforced, 65
fcnpture-mj'fleries, i Fet I. 12. So iliould we into the fcrip-
tures, James i. 25.
4. Painfulnefs in the ftudj. Silver and gold are net to be
gathered up by every lazy paiTenger from the furface ©f the
earth, as ftones are, but muit with labour be digged out of the
howels of it, Prov. ii. 4. forecited. This is the gate of
heaven ; and there muft be driving to get in at it. It is not
eafy to overcome a dark, carnal, hard heart, Vv'hich unfits us
for the ftudy of the fcriptures. And indeed many get but
little advantage by their reading it ; for dig they cannot, and
beg they will not ; and therefore they ga empty from thefe
wells of falvation.
5. Diligence and eonftancy, i Pet. i. 10. It is the hand
of the diligent that maketh rich in all cafes, while droufinefs
clothes a man with rags. See the -duty of a Chriftian wath
refpedl to the word, Pfal. i. 2. *' His delight is in the law
of the Lord ; and in his law doth he meditate day and night.'*
He fuffers not his Bible to gather dufl.
Lafly, A thorough fearch. We ihculd go through every
leaf of the book of the Lord, and endeavour to acquire the
knowledge of the w^hoie fcriptures. For " all fcripture is
given by infpiration of God, and is profitable for do61rine,
for reproof, for correction, for inftruclicn in righteoufnelV,
2Tim. iii. 16. Some nev^r read all the Bible in their days, but
pick out portions here and there only. Searchers do not fo, but
k>ok into every corner. And Vv'e ihould Iaboi:r to know more
p.nd more of what we have feme infigiu into : for this Bible,
fays one, contains a puncheon that hitherto has nqt beeij
pierced.
II. The next general head is, to give the reafons of the
point, That the book of the Lord fhocld be read, carefully
and diligently fearched, confulted, and fought into.
I. Becaufe the way of falvation is to be found only therein,
John V. 39. forecited. This is the flar rifen in a dark world,
to guide us where Chrlfl is. All the refearches of the wife
men of the world, ^11 the inventions of inen, can never guide
41S to Immanuel's land, John i. 18. " No man has feen God
at any time, the only begotten Son, which is in the bofom of
the Father, he hath declared him." Here, and here only, the
counfels of God touching man's falvation are difcovered.
And fo, as falvation is the mioft necelTary thing, the ftudy of
the fcriptures is the moft necelTary exercife. To flight it, is
to judge ourfelves unworthy of eternal life.
Vol. L I ' 2. It
66 The Study of the Scriptures etiforced.
2. It is the only rule of our faith and lives, If. viii. 20. " To
the law imd to the teftiir.ony : if they fpeak not according
to this v/ord, it is becaufe there is no light in thenn." Eph.
ii. 20. " Ye are built upon the foundation of the prophets
and apollles, Jefus Chrifl himfelf being the chief corner-
Itone." Rev. xxii. 18. 19. " I teftify unto every man that
heareth the words of the prophecy of this book, if any man
iliall add unto thefe things, God ihall add unto him the plagues
that are ivritten in this book : and if any man (liall take away
from the words of the book of this prophecy, God Ihall take
away his part out of the book of life, and out of the holy city,
and from the things which are written in this book." The
Bible is the pattern fhewn on the mount, to which our faith
and lives mufl: be conformed, if we would pleafe God. The
Lord fays to us, as Deut. xxviii. 14. " Thou flialt not, go
afide from any of the v.'crds which I command thee this day,
to the right hand or to the left." None can walk regularly
unlefs they obferve the rule ; but how can one obferve it un-
lefs he know it ? Matth. xxii. 29. God has given each of
us our poll in the world ; the Bible is the book of our in-
ftruftions ; and fhall we not ftudy it ? The lawyer lludies
his law-books, the phylieian his medical books ; and fhali net
a Chriilian ftudy the bock of the Lord ?
3. The Lord himfelf didated it, and gave it us for that
very end, 2 Tim. iii. 16. 17. forecitcd. Rom. v. 4. " VvHiat-
foever things were written aforetime were written for our
learning." x'\nd has the Spirit of the Lord written it, and
will nor we read it ? Has he given it us to be ftudied by us,
and will we flight it ? This raulf be horrid contempt of God,
and ingratiiiide to him with a witnefs. Whofe image and
foperfcription is this on the fcriptures ? Is it not the Lord's?
Thcii take it up and read.
4. Vv^e rauft be judged by the fcriptures at the great day,
John xii. 48. That is one of the books opened, Rev. xx. 12.
This is the book of the Lord's lav^s and ordinances, bv which
he will proceed in abfolving or condemning us. I own God
v/ill go anotl^er way to v/ork with thofe who never had the
Bible, R.om. -i. 12. But knov/ thou, that feeing it is in the
country where thou liveft, though thou never readefl a letter
of it, thou mult be judged by it. Is there not good reafon
then for reading the fcriptures ?
III. I proceed now to the pradical improvement of this
important fubjcd.
Use
ne Study of the Scriptures enforced. 67
tJsE I. Of information. It lets us fee,
I. The neceffity and advantage of tranflations of the
Scriptures into the vulgar languages, as I have formerly
fliewn.
2. The people not only may without any licence from the
church-guides, but muft read the fcriptures, for God has
commanded it. The Papifts here take av/ay the key of know-
ledge ; for their kingdom rifeth and ilandeth by darknefs, and
ignorance of the fcriptures.
3. The fcriptures, whatever didicultles be in them, yet
are fo plain in things necelTary to falvation, that even the un-
learned may reap advantage by reading of them.
Use II. Of exhortation. I exhort one and all of you to the
fludy of the holy fcriptures, to feeh out of the hook of the
Lordy and read. I will lay this before you in feveral branches,
before I come to the motives.
I. Let fuch as cannot read, learn to read. Ye that have
children, as ye tender their immortal fouls, caufe them learn
to read the Bible. Remember therefore the vov^s taken upon
you at their baptifm, and the duty laid on you by the Lord
■himfeli, Eph. vi. 4. " Fathers, bring up jonr children in the
nurture and admonition of the Lord." 2 Tim. iii.15. Timo-
thy from a child knew the holy fcriptures. Ye who got no
learning when ye were young, labour to get it now. Alas !
fome parents, or others that have had fome when young v^'ith
them, have been cruel to their fouls, as the oftrich to her
young. They have learned them to work, but have been at
no pains to learn them to read ; fo have fent them out into the
world a prey to the devourer's teeth, vathout the ordinary
means of the knowledge of God. Thus they are deflroyed
with bloody ignorance.
But will ye pity your own fouls, though others did not
that brought you up ? And do not enter yourfelves heirs to
their fia, by being as negligent of yourfelves as they v/ere.
Though perhaps they left you nothing to live upon, yet for
^ livelihood ye have done for yourfelves. And will you do
nothing for your fouls ?
Think not it will escufe thee at the hand of God, that
thou art a fervant ; for thy foul is in as great danger as thy
mafter's, and ignorance of religion will dellroy it, If. xxvii.
II. There are few but knov/ how to improve the fcarcitv
of fervants to the railing of the fee ; but will you improve
it by getting it in your condition to learn to read, and feek.
cut fuch familic] where you may have that advantage, for
I 2 fome
6S The Study of the ScripiureJ enforced.
fome fiidi there are, like Abraham's, Gen. xviii. lo. Naj.
rather than not do it, give over fervice for a time, ana
learn.
Neither will it excnfe you that now you have a family ;
for you have an. immortal foul ftill, which grofs ignorance
of the mind of God in the fcriptures will ruin eternally,
1 Their, i. 8. And the more need you have to read the
Scriptures, that you have a family, that you may know the
Lord's mind yourfelf, and teach it your family. Such
an excufe will no more fcreen you from everlalling deflruc-
tion,. than covering yourfelf with leaves will fave you from
the flames of a devouring fire.
Say not you are too old now to learn. It is never out of
time to learn to do well for your eternal falvation. If your
eyes can ferve you to learn, you ought to do it, whatever
your age be. But if your fight be lo far gone, that you can-
not though you v»'ere ever fo willing ; then tremble at the
thoughts of the awful judgment of God that has taken away
fight from you, that v/hen you had it would not ufe it for
his glory, and the good of your own foul j and humble thy-
felf, and apply to the blood of Chriil, for this thy negle6V,,
left it prove ruining to thee for ever. And caufe others
read to you, and beg the teaching of the Spirit, if fo be fuch
an old carelefs flighter of falvation may find mercy.
2. Let fuch as can read procure Bibles. I dare fay one
that has a love to the Bible (and that all who love the Lord
hav'e) wnll make many fhifts ere they want one. But they
nuift be lav/iul fliifts : for ftealing of Bibles, or keeping them
up from the ovvnerr., is like a thief ftealing a rope to hang
hiuifeif in. But fpiire it oft your bellies or your backs, and
procure one i-ather than want.
3. Let fuch as hav£^ Bibles read them frequently, and ac-
quaint themfelves with the book of the Lord. Read them
in your families morning and evening ; and read them in
fecret by yourfelves ; it fiiould be a piece of your duties in
fecret. Make "Cw^ Bible your companion abroad and at home,
in the houfe and in the field. It is lamentable to think how
imacquainted with the Bible many are, and how little heart
they have to it. Ballads and fong-books get the place of the
Bible with many ; and many have no ufe for it but once in
the week, on the fabbatji-day, as if it were more for a ihew
with them than the iicceffity of their foals.
4. Lafllyy Not only read it, but fearch into it, and ftudy it,
to know the mind of God therein,, and that ye may do it. Be
not
The Study of the Scriptures enforced. 69
not fuperficial in your reading of the fcriptures, but do it
with application, painfulnefs, and diligence ; uiing all means
to read it with underflanding ; breaking through the furface,
that ye may come at the hid treafure therein. Reading as
well as praying by rote is to little purpofe ; for a parcel of
bare words will neither pleafe God, nor edify your own
fouls.
I fhall now give fome motives to enforce this important
duty of reading the fcriptures.
Mot, I. God requires it of us, he commands us to do it,
John V. 39. " Search the fcriptures." The Jews had once the
fcriptures committed to them ; but did God defign they fliould
only have taem in the tempk ? nay, in their houfes alfo : Only
laid up in the ark ? nay, he defigned another cheft for them,
even their hearts, Deut. vi. 6. 7. formerly cited. Let the
authority of God fway you, then, and as you have any regard
to it, ftudy the fcriptures.
Mot. 2, Nay, the very being of the Bible among us is
enough to move us to ftudy it, feeing it is that by which we
muft ftand or fall for ever. The proclaiming of the law pu-
blicly is fufficient to oblige the fubjefts ; and they cannot
plead ignorance, though they get not every one a copy of it.
Ignorantia juris excufat nemiiiem; for every one ought to know
the rule of his duty. And finners wuU be condemned by it,
if they conform not to it, whether they knew it or not, John
iii. 19.
Mot. 3. It is an exercife very pleailng to God, fo that it
be done in a right manner, namely, in faith. For thereby
God fpeaks to us, and we hear and receive his words at his
mouth ; and obedient ears are his delight.
1. The Spirit of God commends it. It was the commen-
dation of the Bereans, Ads xvii. 11. of ApoUos, chap^ xviii.
24. of Timothy, 2 Tim. iii. 15. And why does the Spirit of
God commend others for this, but to recommend the fcrip-
tures to us ?
2. There is a particular bleffing annexed to this exercife,
Rjev. i. 3. " BleiTed is he that readeth." And the children of
God in all ages have fucked the fap of it, while they have
had fweet fellowlhip with God in his word, and the influen-
ces of the Spirit, to the quickening, enlightening, fructify-
ing, and comforting their fouls.
Mot. 4. Confider v/hat a great privilege it is, that we have
the fcriptures to read and ftudy, as at this day. If Chrift
had not died for. our falvation, the world had never been
70 "The Study of the Scriptures enforced.
blefTeci Vv-ith this gloriovis light, but had been in darknefs herC;,
as a pledge of eternal davknefs. Let us compare our cafe with
that of others, and fee our privilege.
1. Look back to the cafe of the church in its firil age be-
fore the ilood^ or the time of Mofes, while thej had not
the written word. The will of God w^as revealed to fome
of them bj viiions, voices, dreams, &.c. ; but we may fay,
as 2 Pet. i. 19. " We have a more fure w^ord of prophecy."
But that was not the lot of all, but of a few among them ;
the reil behoved to learn by tradition. Now every one has
alike accefs to the word of divine revelation.
2. Look to the cafe of the church under the Old Teftament.
In David's time there was little more than the five books of
Mofes Vv^rittcn ; yet how does that holy foul fwell in commen-
dation of his little Bible, when little more than the ground-
w^ork of this glorious ftru6lure was laid ! Pfal. cxix. per tot.
Take that church at her befl in this refpedl, when the canon
of the Old Teftament was completed, they faw not the light
of the New. Now the whole canon of the fcripture is in our
hands, this glorious image of God has got the finiihing ftroke ;
no more is to be added thereto for ever. The New Tefta-
ment cafts a light upon the types, fhadows, and dark pro-
phecies of the Old. And fliall we not be feniible of our mer-
3. But look abroad inLO the Pagan world at this day, in
comparifon of which all that know any part of the fcripturcs
are but few, and the Bible is net heard of among them. That
precious treafure is not opened to them to this day, and they
can know no more of God but what they can learn from the
dark glimmerings of nature's light. O may we not in fome
fort fav, as Pfal. cxlvii. 19. 20. " He fheweth his word unto
Jacob, his ftatutes and his judgments unto Ifrael. He hath
not dealt fo with any nation : and as for his judgments, they
have not known them. Praife ye the Lord."
4. Lookback but a few years hence, when no Bibles were
but fuch as were manufcript, namely, before the art of print-
mg was found out, which was but a little before the reforma-
tion from Popery. How rare behoved they then to be I and
liow dear, ye may calily perceive. But now how common
and eafy are they to be had ?
5. Look to the cafe of thofe that lived, or yet live, under
Popilh tyranny, where it is a crime to have or read the Bible
without a fpecial licence. What a ftruggle had our reform-
ers in this church, ere thev could get allowance by the laws
of
'l^he Study of the Scriptures enforced. 71
of the laud to read the Bible in Englifli ? And how is the
Bible kept out of the people^s hands to this d-iy in Popilli
countries ? Whereas now je are preiled to read and iludy it.
A New Teftament was very precious in thofe days of ropiHi
perfecution, when one gave a cart-load of hay for a leaf of the
Bible, But, alas ! as one fays of the French Pioceftants,
When they burned us for reading of the fcriptures, w^e burn-
ed in zeal to- be reading them ; now with our liberty is bred
alio nedigcnce and difelLeem of God's word.
6. Lajily^ Coniider the many l:elps there are to underfland
the fcriptures beyond what there were formerly. Many
have run to and fro, and knowledge that way has been in-
creafed, both by preaching and writing. And that ufeful
exercife of lecturing, which our church has commanded to be
of a large portion of icripture, is no fmall help. What will
we be able to anfwer to the Lord, if this great privilege be
flighted?
Mot. 5. Confider it has been the way of the people of God,
to be much addidled to and converfant in the fcripture. So
true is it that wifdom is jufiihed of her children. O take
heed ye go forth by the footdeps of the flock, and ye will
not find them in the way of flighting, but prifing of the w-ord
of God. Coniider,
1. Ye (Iiall find the faints highly prifing the word, Pfal.
xix. & cxix. what large commendations of tlie word are there I
How fvvcet was it to Jeremiah! chap. ::v. 16. " Thy words
were found, and I did cat them ; and thy word was unto me
the joy and rejoicing of my heart." Peter, who heard the voice
on the mount, yet prefers the fcriptures to voices from hea-
•ven, 2 Pet. i. 19. Paul fpeaks higiily of it, 2 Tim. iii. 16.
** Ail fcripture is given by infpiration of God, and is profitable
for doctrine, for reproof, for correclicn, for inflruilion in
righteoufnefs." The martyrs highly prifed it, and ventured
their lives for it. One call away at lea, and fwirnming for his
life on araaft, having five pounds, which was all ius itock, in
the one hand, and a Bible in the other, and being obliged to let
go one of them, kept the Bible, and let the ^\v^ pounds go.
2. Ye fliall find them "much addicted to the ftudy of the
word. It was David's companion and bofom oracle, Pfal.
cxix. 97. Daniel at Babylon fearches the fcriptures of the
prophets, Dan. ix. 2. So did the noble Eereans, A^poUos,
^»nd Timothy.
3. Yea, the fpirit cf God makes it the characlcr of a godly
iiian, pfal. i. 2. ".His deligiit is in the law of the Lord "i and
ia
yi The Study of the Scriptures enforced.
in his law doth he meditate daj and night." O how rational
is that ! The man that is born of God has a natural defire
after the word, as the child after the mother's breaft, i Pet. ii.
2. The new nature tends to communion with God ; it is by
the word the foul has communion with him, for thereby
Ood fpeaks to us. And therefore it is a fad fign, that there
are few true Chriftians, while there are fo few that diligently
ply the word.
Mot. 6. Conlider the excellency of the fcriptures. There
is a tranfcendent glory in them, which whofo difcern cannot
mifa to hug and embrace them. To commend the Bible to
you, I fliall fay thefe eight things of it.
1. It is the beft cf books. They may know much, ye
think, that have many good books ; bi^t have ye the Bible,
and ye have the beft book in the world. It is the book of the
Lord, dictated by unerring infinite wifdom. There is no
drofs here with the gold, no chaff with the corn. Every
word of God is pure. There is nothing for our falvation to be
had in other books, but what is learned from this. They are
but the rivulets that run from this fountain, and all ftiine
with light borrowed from hence. And it has a bleffing an-
nexed to it, a glory and majefly in it, an efEcacy with it,
that no other book has the like. Therefore Luther profeffed
he would burn his books he had writ, rather than they ihould
divert people from reading the fcriptures.
2. It is the greateil andmofl excellent of the works of God
to be fecn in the world, Pfal. cxxxvili. 2. If the world beau-
tified with fun, moon, and ftars, be as a precious ring,
the Bible is the diamond in the ring. The fparkling ftars,
Slid that glorious globe of light the fun, yet leave but a dark
world, where there is no Bible. Were it put to the choice of
the faints, either to quit the fun out of the firmament, or the
Bible out of the world, they would chufe the former, but
never the latter ; for that they cannot want till they go there
where they fliall read all in the face of Jefus. For that muft
needs bemoft excellent that has moft of God in It.
3. It is the oracles of God, Horn. ill. 2. This was the
chief of the Jewiih privileges, without which their temple, al-
tar, o^c. would have^been but dumb figns. The Pagan world
did highly reverence and prife the devil's oracles : but we
have God's oracles, while we have the fcriptures that m.anifcft
to us the fecrets of heaven. And if we difcern aright who
fpeaks in them, v.^e mull f'^y, The voice of God, and not of
2 maa.
The Study of the Scriptures enforced, 73
man. Here is what you may confult fafelj in all your
doubts and darknefles ; here is what will lead you into all
truth.
4. It is the laws of heaven, Pfal. xix, 7. The Lord and
King of heaven is our great Lawgiver, and the laws are
written in this book. It concerns us to ftudy it. Hence we
mull prove our title to heaven, the blefled inheritance, or
we will never obtain it. From hence the fentence of our
juftification mull be drawn, elfe we are ftill in a Hate of
wrath. Here is the rule we mull follow, that we may
pleafe God here ; and from this book fhall the fentence
of our abfolution or condemnation be drawn at the great
day.
5. It is Chrift's tellament and latter- will, i Cor. xi. 25.
Our Lord has died, and he has left us this Bible as his tella-
ment ; and that makes his children have fuch an affeftion to
it. Herein he has left them his legacy, not only moveables,
but the eternal inheritance ; and his laft-will is novv^ confirm-
ed, that fhall Hand for ever without alteration. So all the
believer's hopes are in this Bible, and this is the fecurity hq
has for all the privileges he can lay claim to. This is his
charter for heaven, the difpofiticn by which he lays claim
to the kingdom. And therefore, if ye have any intererf in
the teftament, ye mufl needs not be {lighters of. it.
6. It is the fceptre of his kingdom, Pfal. c:::. 2. and it is
a fceptre of righteoufnefs. It is by this v/ord he rules his
church, and guides all his children in their way to the land
that is far of. Wherever he hath a kingdom, he wields
it ; and the nations fubjecting themfelves to him, receive it.
And where he rules in one's heart, it has place there too.
Col. iii. 16. It is a golden fceptre ©f peace, ftretched forth
to rebels to win them by oifering them peace ; to fainting
believers, to give them peace. And whofoever will not
fubje6l themfelves to it, lliall be broken with his rod of
iron.
7. It is the channel of influences, by which the communica-
tions of grace are made, and the waters of tliC fanftuary flow
into the foul. If. lix. ult. The apollle appeals for this to the
experience of the Galatians, chap. iii. 2. " Received ye the
Spirit by the law, or by the hearing of faith ?" Is the eled:
foul regenerated ? the word is the incorruptible feed, whereof
the new creature is formed, i Pet. i. 23. Is faith begotten
n the heart ? it is by the word, Pvom. x. 17. " Faith cometh
by hearing, and heating by the word of God." Is the new
^. K creature
74 The Study of the Scriptures ejiforced.
creature to be nourillied, ftrengthened, quickened, actuated,
&c. ? Chrift is the fountain, faith the mouth of the foul,
the word the pipes of conveyance, whereat faith mull fuck,
as the child at the nipples.
8. Lajlly, It is the price of blood, even the blood of Chrilt,
I Cor. xi. 25. Had not the perfonal Word become flefti, and
therein died to purchafe redempton for us, we had never feen
this written word among us. For it is the book of the cove-
nant which is founded on the blood of the Mediator. It iy
the grant and conveyance of the right to the favour of God,
and all faving benefits to believers ; for which there could
have been no place had not Chrift died. And they that flight
it, will be found to tread under foot the blood of the cove-
nant.
Mot. 7. Confider the ufefulnefs of the word. If we con-.
fider the Author, we may be fure of the ufefulnefs of the
work. The apoftle tells us, that it alone is fufiicient to make
the man of God perfe6l, thoroughly furnifhed unto all good
works, 2 Tim. iii. 16. 17. There is no cafe a foul can be in,
but it is fuitable to their cafe, that delire to make iife of it.
To commend it to you from its ufefulnefs, I will fay thefe
eight things.
I. It is a treafure to the poor, and fuch are we all by na-
ture, Rev. iii. 17. 2 Cor. iv. 7. Therefore the Lord bids
us fearch the fcriptures, in aliuiion to thofe that fearch in
mines for lilver and gold. If the poor foul fearch here, re^
ceiving the word by faith, he is made up. He ihall find there
the difcharge of his debt, a new right and title to the
mortQ-aged inheritance. This word of the Lord is a trea-
fure,
(i.) For worth. People make not treafurcs of any but
valuable things. There is nothing in the fcriptures but what
is higliiy valuable. There are the eternal counfels of God
touching our falvation ; life and immortality brought to
light ; there are the purefl precepts, the moft awful threat-
Cx^ings, and the moft precious promifes, 2 Pet. i. 4. &c.
(2,) For variety. In the fcriptures ftiines the manifold
wiidoin of God. They that naufeate this book of the Lord,
becaufe they find not new things in it after fome time peru-
iing it, difcover their fenf^s not to be exercifed to difcern. For
Ihould we come to it ever fo often, bringing frefti affections with
us, we -would find frefli entertainment there ; as is evident
by the glorious refrefhment fometimes found in a word, that
has been often gone over before without any thing remark-
able.
The Study of the Scriptures enforced, 75
able. And truly the faints iliall never exhaull it while here;
but as new difcoveries are made in it in feveral ages, fo it
will be to the end.
(3.) For abundance. There is in it not only for the pre-
fent, but for the time to come, If. xlii. 23. There is abun-
dance of light, inftru6lion, comfort, &.c. and what is needful
for the faints travelling heavenward, Pfal. cxix. 162. And
indeed it is the fpoil to be gathered by us. Our Lord having
fought the battle againfl death and devils, here the fpoil lies
to be gathered by us that remained at home when the fight
was.
(4.^ Lajily, For clofenefs. This word contains the wifdom
of God in a myltery. It is a hid book to moH of the world,
and indeed a fealed book to thofe that remain in their natural
blindnefs. Nor can we get into the treafure without the il-
lumination of the fame Spirit which dictated it, i Cor. ii. 10.
There is a path here which the vulture's eye hath not feen,
which the carnal eye cannot take up, ver. 14. Therefore
have we need to feek diligently, and pray, as Pfal. cxix. 18.
** Open thou mine eyes, that I may fee wondrous things out
of thy law.''
2. It is life to the dead : " The words that I fpeak unto
you (fays Chrift), they are fpirit, and they are life," John
vi. 67,. We are naturally dead in (ins ; but the word is the
means of fpiritual life. It is the ordinary means of conver-
fion, Pfal.xix. 7. " The law of the Lord — converteth the foul;"
and of regeneration, i Pet. i. 23. " Being born again of in-
corruptible feed, by the word of God." By it the foul is
perfuaded into the covenant, and brought to embrace Jefus
Chrift. ]?or thereby the Spirit is communicated to the eled:
of God. Thus it is of ufe to bring finners home to God, from
under the power of darknefs to the kingdom of his dear Son.
3. It is light to the blind, Pfal. xix. 8. "The command-
ment of the Lord is pure, enlightening the eyes." It is a con-
vincing light, to difcover one's ftate to liim, andfo to roufe up
the foul from its natural fecurity. It pierces the heart as an
arrow, and makes the carelefs finner ftand and confider his
way : for it freely tells every one his faults, Jam. i. 25.
And while the child of God travels through a dark world, it
ferves to light him the way, 2 Pet. i. 19. — " a light lliining in
a dark place ;" and lets him fee how to fet dou'n every ftep.
Hence David fajs, " Thy word is a lamp unto my fee.t, and
alight unto my path," Pfal. cxix. 105.
4. It is awakening to thofe that are afleep, Cant. vii. 9.^ It
K 2 IS
'i^ The Study of the Scriptures en/orced*
'is the voice of God, which is full of majefty, to awaken the
fleepj Chriflian to the exercife of grace. For as it is the
means of begeiting grace in the heart, fo it is alfo the means
of a6luating and quickening thereof, Pfal. cxix. 50. " Thy
word hath quickened me." Here the Chriflian may hear the
alarm found to rife up and be doing. Here are the precious
promifes as cords of love to draw, and the awful threatenings
to fet idlers to work.
5. It is a fword to the Chriftian foldier, Eph. vi. 17.
" The fword of the Spirit, which is the word of God." Who-
ever has a mind for heaven mull fight his way to it ; for none
get the crown but the conquerors, Rev. iii. 21. They mull
go through many temptations, from the devil, the world, and
the flelb ; and the word is the fword for refilling of them.
It is an ofFenfive and defenfive weapon. We fee how our
Lord Jefus wielded it, Matth. iv. 4. 7. " It is written, Man
iliall not live by bread alone, but by every word that proceed-
eth out of the mouth of God. — It is written again, Thou Ihalt
not tempt the Lord thy God." And whatever be our tempta-
tions, if we be well verfed in the word, we may from thence
bring anfwers to them all.
6. It is a counfellor to thofe who are in llraits, doubts,
and difficulties, Pfal. cxix, 24. " Thy teftimonies are — my
counfellors." Many a time the children of God, when tofifed
with doubts and fears, have found a quiet harbour there ;
and have got their way cleared to them there, when they
knew not what to do. And no doubt, if we were more
exercifed unto godlinefs, and looking to the Lord in our
llraits, we would make more ufe of the Bible, as the oracles
of Heaven.
7. It is a comforter to thofe that are call down, Pfal. cxix.
49. 30. " Remember the word unto thy fervant, upon which
thou hall caufed me to hope. This is my comfort in my af-
fliction : for thy word hath quickened me." The way to
heaven lies through many tribulations, and affliftions are the
trodden path to glory. But the Lord has left his people the
Bible as a cordial to fupport them under all their preflfurcs
from within and without. And indeed the fap of the word,
and the fweetnefs of the promifes, are never more lively re-
lifhed, than when the people of God are exercifed under af-
fliftions. Then does that heavenly fountain flov/ moll plenti-
fully, when, created llreams being dried up, the foul goes
for all to the Lord. To fum up all in one word,
8. Lajily, It is a cure for all difeafes of the foul, Prov,
iv»
^he Study of the Scriptures enforced. *3^
iv. 22. " My words are — health to all their fiefh." There Is
no malady that a foul is under, but there is a fuitable remedy
for it in the word, 2 Tim. iii, 16. 17. frequently quoted
above, being adapted by infinite wifdom to the cafe of poor
finners. By it the fimple may be made wife, the weak
ftrengthened, the ftaggering confirmed, the hard heart melt-
ed, the fhut heart opened, &:c. it being the means the Spirit
makes ufe of for thefe and all other fuch purpofes.
Mot. 8. Confider the honourable epithets given to the
fcriptures. Amcngfl which I name only three.
1. The fcriptures of truth, Dan. x. 21. Men may wreft
the fcriptures to patronife their ertors, but the whole word
of God is moil pure truth. Here are no ralllakes, no weak-
neffes, that adhere to all human compofures. Here we may
receive all that is taught us without heiitation. The hearers
of men, or readers of their works, are divided into four
forts r^ Some like fpunges, that fuck up all, both good and
bad : Some like fand glaifes, who, what they receive at the
one ear let go at the other : Some like a ftrainer, that lets
all the good pafs through, but keeps the dregs : Some like
the lieve, that keeps the good grain, and lets through what
is not worth. Thefe laft are only to be approved ; but in
the reading of the wcrd we muft be as the firft fort.
2. Koly fcriptures, 2 Tim. iii. 15. They are the word of
a holy God, from whom nothing can come but what is holy.
It confifts of holy commands, holy proraifes, holy threaten-
ings, inftruftions, diredions, &c. And holy hearts will love
and reverence them for that very reafon.
3. Lajlly, The book of the Lord. What can be faid
more to comm.end it to us, if we have any regard to the Lord
himfelf ? If I could tell you of a book that fell down from
heaven, and were to be had by any means, who would not
be curious to have fuch a book and ftudy it ? This is the
book that contains the counfels of Heaven, and is given
from Heaven to the church, to let men fee the way to it.
Mot, ult. Confider the danger of flighting the word. It
expofes to fin, and confequently to the greateft danger. How
can they keep the way of the word that do not ftudy to ac-
quaint themfelves with it ? They muft needs walk in
darknefs that do not make ufe of the light ; and tliis leads
to everlafting darknefs, John iii. 19. If by this word we
muft be judged, how can they think to ftand that negledt
it ?
I
^8 ' The Study of the Scriptures enforced,
I conclude with fome direftions for the ftudy of the fcrip-
tures.
I. Keep an ordinary in reading of them, that ye may be
acquainted with the whole ; and make this reading a part of
your fecret duties. Not that ye fhould bind up yourfelves
to an ordinary, fo as never to read by choice, but that ordi-
narily this tends moft to edification. Some places are more
difficult, fome may feem very bare for an ordinary reader ; but
if you would look on it all as God's word, not to be flighted,
and read it with faith and reverence, no doubt ye would find
advantage.
1. Set a fpecial mark, one way or other, on thofe paflfages
you read, which you find mofl fuitable to your cafe, condi-
tion, or temptations ; or fuch as ye have found to move your
hearts more than other paffages. And it will be profitable of-
ten to review thefe.
3. Compare one fcripture with another, the more obfcure
with that which is more plain, 2 Pet. i. 20. This is an ex-
cellent means to find out the fenfe of the fcriptures ; and to
this good ufe ferve the marginal notes on Bibles. And keep
Chrill in your eye, for to him the fcriptures of the Old Tefta-
ment (in its genealogies^ types, and facrifices) look, as well as
thofe of the New.
4. Read with a holy attention, arlfing from the confidera-
tion of the majefty of God, and the reverence due to him.
This mufl be done with attention, (i.) To the words ; (2.)
To the fenfe : and (3.) To the divine authority of the fcrip-
ture, and the bond it lays on the confcience for obedience,
I Their, ii. 13.
' 5. Let your main end in reading the fcriptures be prac-
tice, and not bare knowledge, Jam. i. 22. Read that you may
learn and do, and that without any limitation or dillin6lion,
but that whatever you fee God requires, you may ftudy to
pra6life.
6. Beg of God and look to him for his Spirit. For it is
the Spirit that dilated it, that it mufl be favingly under-
ftood by, I Cor. ii. 11. And therefore before you read, it
is highly reafonable you beg a bleffing on what you are to
read.
7. Beware of a wordly flefhly mind ; for fleflily fins blind
the mind from the things of God ; and the worldly heart can-
not favour them. In an eclipfe of the moon the earth comes
between the fun and the moon, and fo keeps the light of the
fuu
Of God and his PerfeBions, 79
fun from it. So the world, in the heart, coming betwixt you
and the light of the word, keeps its divine light from you.
8. Labour to be exercifed unto godlinefs, and to obferve
your cafe. For an exercifed frame helps mightily to under-
ftand the fcriptures. Such a Chriftian will find his cafe in
the word, and the word will give light to his cafe, and his
cafe light into t?ie word.
9. Lajilyy Whatever you learn from the word, labour to
put it in pra6lice. For to him that hath fnall be given.
No wonder they get little infight into the Bible, who make
no confcience of pradifing what they know. But while
iht llream runs into a holy life, the fountain will be the
freer.
OF GOD AND KIS PERFECTIONS.
John iv. 24. — God is ajpirit,
SIMONIDES, a heathen poet, being aiked by Hiero king
of Syracufe, What is God ^ defired a day to think upon
it ; and when that day was at an end, he defired two days ;
and when thefe were paft, he defired four days. Thus he
continued to double the number of days in which he defired
to think of God, ere he would give an anfwer. Upon which
the king exprefling his furprife at his behaviour, aiked him.
What he meant by this ? To which the poet anfwered, " The
more I think of God, he is ftill the more dark and unknown to
me" Indeed no wonder that he made fuch an anfwer ; for
he that would tell what God is in a meafure fuitable to his
excellency and glory, had need to know God even as he is
known of him, which is not competent to any man upon earth.
Agur puzzles the whole creation with that fublime queftion.
What is his name .«' Pro v. xxx. 4. But though it is impof-
fible in our prefent flate to know God perfedlly, feeing he
is incomprehenfible j yet fo much of him is revealed in the
fcriptures
8o Of God and his PerfeBions,
fcriptures as is neceflary for us to know in order to our fal-
vation.
The text tells us, and it fliould be remembered, that the
Lord Jefus, the Son of God, who lay in the bofom of the Fa-
ther, and who only can reveal him, is here the fpeaker, that
God is afpirit. It is but little of the nature of fpirits that
we, who dwell in tabernacles of clay, are fo intimately con-
nefted with flefli and blood, and fo naturally impreffed with
fenfible objedls, can know. We cannot fully underftand what
our own fpirits or fouls are ; and lefs do we know of the na-
ture of angels, who are of a fuperior nature to us ; and far
lefs can we know of the fpiritual nature of the Divine Being,
which is utterly incoraprehenfible by men or angels. How-
ever, as all our ideas begin at what is finite, in confidering the
pature of fpirits, fo we are led to conceive of God as infinite-
ly more perfe£l than any finite fpirit*. All we can know of
fpirits is,
1. That a fpirit is the moft perfect and excellent of beings,
more excellent than the body, or any thing that is purely ma-
terial.
2. That a fpirit is in its own nature immortal, having no-
thing in its frame and conftitution tending to diffolution or
corruption.
3. That a fpirit is capable of underftanding, willing, and
putting forth adions agreeable to its nature, which no other
being can do.
Now thefe conceptions of th<2 nature of fpirits lead us to
conceive of God,
I. As a being that is more perfe6l and excellent than all
ether fpirits and beings. Hence he is faid to be incorruptible y
Rom. i. 23. ; immortaly and invifible^ 1 Tim i. 17. He has
2 underftanding
* It will not be improper here to fubjoin the follcTying obfcrvation
of the celebrated Mr Addifon. *' If we coniider tli^e idea which wife
men, by the light of reafon, have framed of the Divine Being, it a-
mounts to this, That he has in him all tlie perfeclion of a fpiritual na-
ture ; and fince we have no notion of any kind of ipiritual perfection
but what we dilcover in our own fouls, we join infinitude to each kind
of thefe perfe61:icns, and what is a faculty in a huinan foul becomes an
attribute in God. We exift in place and time, the Divine Being hiis
the immcnfity of fpace with his prefence, and inhabits eternity. IVe
are pofieffed of a little power and a little knowledge, the Divine Being
is almighty and omnifcient. In fhort, by adding infinity to any kii.d of
perfection we enjoy, and by joining all thefe different kinds of perfec-
.\r. in one being, we form our idea of the great Sovereign of nature."
Of God and his PcifcBions, 8/
underllanding and will ; and {o we conceive of him as the crea-
tor and governor of all things ; which he couid not be, if he
were not an intelligent and fovereign fpirit.
2. Though angels and the fouls of men are fpirits, jet
their excellency is only comparative ; that is, they excel the
befl of all material beings in their nature and properties. But
God, as a fpirit, is infinitely more excellent than all mate-
rial beings, and all created fpirits. Their perfections are de-
rived from him ; and therefore he is called " the Father of
fpirits," Heb. xii. 9. and ** the God of the fpirits of all flefh,"
Numb. xvi. 22. ; and his perfeflions are underived ; and hd
is independently immortal. Hence it is faid of him, that
" he only hath immortality," 1 Tim. vi. i6. He is an in-
finite fpirit ; and it can be faid of none but him, that ** his
underftanding is infinite," Pfal. cxlvii. 5.
Now, a fpirit is an immaterial fubftance, Luke ::xiv. 59.;
and feeing whatever God is, he is ir.finitely perfeft in it, he
is a mod pure fpirit. Hence we may infer,
1. That God has no body nor bodily parts. OhJeB. How
then are eyes, ears, hands, face, and the like, attributed in
fcripture to God ? ^Inf. They are attributed to him not pro-
perly, but figuratively ; they are fpoken of him after the
mariner of men, in condefcenfion to our weaknefs ; but we
are to underftand them after a fort becominjr the Divine Ma-
jefly. We are to confider what fuch bodily parts ferve us
for, as our eyes for difcerning and knowing, our arms for
ilrength, our hands for a6lion, &:c. and we are to conceive
thefe things to be in God infinitely, which thefe parts ferve
for in us. Thus, when eyes and ears are afcribed to God^
they figijify his omnifcience ; his hands denote his power ;
and his face the mani.eftat-on of his love and favour.
2. That God is invifibie, and cannot be feen with the eyes
of the body, no not in heaven ; for the glorified body is ftili
a body, and God a fpirit, which is no objeCl; of the eyes, more
than found, tafte, fmell, &:c. i Tim. i. 17.
3. That God is the mofl fuitable good to the nature of our
fouls, which are fpirits ; and can communicate himfelf, and
apply thofe things to them, which only can render them hap-
py, as he is the God and Father of our fpirits.
4. That it is finful and diilionourable to God, either tcr
make images or pictures of him without us, or to have any
image of him in our mi *ds, which our unruly imagination
Is apt to frame to itfel .. ^ fpecially in jgj-ayer. For God is
the objed of our underftanding^ iiot of our imagination.
Vol. I. L God
Bz Of God and his PerfecHons',
God exprefsly prohibited Ifrael to frame any fimilltude 0/
refemblance of him, and tells them, that they had not the
leiift pretence for fo doing, inafmuch as they ** faw no fimi-
lltude of him, when he fpake to them in Horeb," Deut. iv.
12. 15. 1 6. And fays the prophet, " To whom will ye liken
God? or what likenefs will ye compare unto him?" If. xl.
18. We cannot form an imaginary idea of our own fouls or
fpirits, which are abfolutely invifrWe to us, and far iefs of
him who is the invifible God, whom no man hath feen or
can fee. Therefore to frame a pidure or an idea of what
is invilible, is highly abfard and impradllcable : nay, it is
grofs idolatry, prohibited in the fecond commandment.
5. That externals in worfhip are of little value with God.
who is a fpirit, and requires the heart. They who would
be accepted of God mufl worfhip him in fpirit and in truth,
that is, from an apprehenlion and faving knowledge of what
he is in Chrift to poor finners. And this faving knowledge
of God in Chrift is attainable in this life ; for it is the matter
of the divine promife, " I will give them an heart to know
me, that I am the Lord," Jer. xxiv. 7. "It is written in the
prophets. They fliall be all taught of God," John, vi. 45.
And therefore it fhould be mofl: earneftly and aiTiduoufly
fought after by us, as, unlcfs we attain to it, we mull pe-
rifh for ever.
That we may knov/ what fort of a fpirit God is, we mufl
confider his attributes, which we gather from his word and
works, and that two ways : i. By denying of, and removing
from God, in our minds, all imperfeftion which is in the
creatures. Ads xvii. 29. And thus we come to the know-
ledge of his incommunicable attributes, fo called becaufe there-
is no fhadow or veflige of them in the creatures, fuch as in-
finity, eternity, unchangeablenefs. 2. By attributing unto
him, by way of eminency, whatev^er is excellent in the crea-
tures, feeing he is the fountain of all perfe6lion in them, Pfal.
xciv. 9. And thus we have his communicable attributes,
whereof there are fome velliges and fmall fcantlings in the
-creature, as being, wifdom, power, &lc. amongft which his fpi-
rit uality is to be reckoned.
Now, both thefe forts of attributes in God are not qualities
in him djftind from himfelf, but they are God himfelf. God's
infinity is God himfelf, his wifdom is himfelf; he is wifdom,
goodnefs, 1 John i. 5. Neither arc thefe attributes fo many
different things in God ; but they are each of theni God him-
felf; for God fwears by himfelf, Heb. vi. 13. ; yet he f wears
by
Of God and his PerfeBiofis, Sj
by his hollnefs, Amos iv. 2. He create- by himfelf, If. xliv.
24. ; yet he creates by his power, Rom. i. 20. Therefore
God's attributes are God himfelf. Neither are thefe attri-
butes feparable from one another ; for though we, through
weaknefs, muft think and fpeak of them feparatcly, yet they
are all truly but the one infinite perfedion of th^ divine na-
ture, which cannot be feparated therefrom, without denying
that he is an infinitely perfect being.
We have faid that God is a fpirit ; but angels and the
fouls of men are fpirits too. What then is the difference be-
tween them ? Why, God is an infinite, eternal, and un-
changeable fpirit ; but angels and fouls are but finite, were
not from eternity, and are changeable fpirits. Now, thefe
three, infinity, eternity, and immutability, are God's in-
communicable attributes, which we are next to explain.
Firji, God is infinite. Infinity is the having no bounds
or limits within which a thing is contained. God then is in-
finite, i.e. he is whatfoever he is without bounds, or limits, or
meafure. Job xi. 7. *' Canfl thou by fearching find out God?
caaft thou find out the Almighty unto perfection ?" We can-
not define the prefence of God by any certain place, fo as to
fay. Here he is, but not there ; nor by any limits, fo as to
fay. Thus far his being reacheth, and no farther : but he is
every where prefent, after a mofl inconceivable manner, even
in the deeped darknefs, and the clofeif receffes of privacy.
He fills all the innumerable fpaces that we can imagine be-
yond this vifible world, and infinitely more than we can
imagine.
Now God is infinite, (i.^ In refpect of his being: for of
his nature our finite underflandings cannot pollibly form any
adequate conception. This lies hid in rays of fuch bright
and radiant glory, as muff for ever dazzle the eyes of thofe
who attempt to look into it. (2.) In refpeft of place ; and
therefore he is every where prefent : "" Can any man hide
himfelf in fecret places, that I fn all not fee him ? faith the
Lord : do not I fill heaven and earth ? faith the Lord," Jer.
xxiii. 24. C3.) In refpeft of time and duration : for the
ages of his eternity cannot be numbered, " nor the number
of his years fearched out," Job xxxvi. 26. (4.) In refpect of
all his communicable attributes. Thus the depth of liis wif-
dom cannot be fathomed : " O the depth of the riches both
of the wirfdom and knovdedge of God I How unfearchable are
his judgments, and his ways paft finding out I" Rom. xi. 1^1^.
?' His greatnefs i^ unfearchable," Pfal. cxlv. 3. The extent
L 2 of
§4 Of God and his TcrfeSitons.
of his power cannot be reached : " The thunder of his power
who can underfliand ?" Job xxvi. 14. We cannot undeiiland
his powerful thunder, one of the loweft difplays of his maje-
^y in our region, much lefs the utmoft extent and force of his
power, in its terrible efFecls, efpecially the power of his an-
ger : '* God is great, and we know him not." The trea-
fures of the divine goodnefs cannot be inventoried : " O how
great is thy goodnefs (fays the Pfalmift), which thou hall
laid up for them that fear thee ; which thou haft wrought
for them that truft in thee before the fons of men I" The
brightnefs of God's glory cannot be defcribed ; as a full dif-
covery of it w^ould quite overpower the faculties of any mor-
tal in this imperfect ftate ; for man is weak and unworthy of
Vi, weak and could not bear it, guilty and could not but dread
it : and therefore God " holdeth back the face of his throne,
and fpreadeth a cloud upon it," Job xxvi. 9. With v/hat
propriety, then, did he fay to Mofes, " Thou canft not fee
jn\- face; for there lliall no man fee me, and live I" Exod.
xxxiii. 20.
That God is infinite, is evident from the natural notions
and dictates of the human mind. Hence the heathens, by
the light of nature, attributed this perfeftion to the Divine
Being. Thus one phiiofopher pronounced him to be a circle
whofe centre is every where, and whofe circumference is no
where ; which another phiiofopher thus expreffed in clearer
terms, God is included in no place, and excluded from none.
Which way foever ye turn, fays Seneca, ye may take notice
-cf God meeting you ; for nothing is void of him : he him-
felf fills all his works, and is prefent with the vvhoie creation.
Remarkable alfo is the expreffion of the prince of Latin poets,
yovis 077inia plena, " Ail things are full of God," This alfo
appears from feveral paffages of fcripture ; as Deut. iv. 39.
" The Lord is God in heaven above, and upon the earth be-
neath." I Kings viii 27. " The heaven, and heaven of hea-
vens, cannot contain thee," fays Solomon in his prayer to God
at the dedication of the temple. See alfo Pfal. cxxxix. iv. &.c.
Jer. xxiii. 23. 24. Again, if God were not infinite and im-
menfe, many grofs abfurdities would follow from the contrary
notion ; fuch as, it is inconfiftent with his univerfal provi-
dence over the world, by which all things are preferved. " In
him we live, move, and have our being," A6ts xvii 27. As
his providence is over all, his elTence muft be equally dif-
fufive. It is inconfiftent with his fupreme perfeftion No
perfection can be w^anting in Gcd ; and therefore a iimiied
effence^
Of God and his FerfeEiioJis, 85
eflence, which is an imperfedion, cannot be attributed to
him. It is alfo inconfiflent with his immutability : For if he
move and recede from one place to another, would he not
thereby be mutable ? while yet " with him there is no va-
riablenefs, neither fhadow of turning." Laft of all, it would
be inconfiftent with his omnipotence. That God can do eve-
ry thing, is a notion fettled in the minds of all ; and his
elTence cannot be lefs or more confined than his power,
and his power cannot be thought to extend farther than his
effence.
But fome may be ready to fay. Does not the fcripture fay,
that God fits in heaven and dwells on high, that heaven is
his throne ; and does not the Lord's prayer teach us to fay.
Our Father which art in heaven ^ Now, how can this agree
Vv'ith his infinity or immenfity ? 1 anfwer, God is indeed
faid to fit in heaven and to dwell on high ; but he is no where
faid to dwell only in the heavens. It is the court of his ma-
jeftic prefence, not the prifon of his efience. There is a three-
fold prefence of God : A glorious prefence, which is peculiar
to heaven : A gracious prefence, v/hich the faints enjoy on
earth: And an effe.itial prefence, which is equally and alike
in all places. Others may alledge, that it is a difparagement
to God, to fay that he is eflentially prefent in all places and
with all creatures, even on t:ie dunghill of the earth, and in
the fordid fink of hell with the devils and the damned. To
this I would only fay, that it is a grofs mifapprehenfion of
God, and an unaccountable meafUring of him by ourfelves,
to imagine that he is capable of being infe61:ed by any thing
below. For he is a pure and fpotlefs being. Whatever is
naufeous to our fenfes cannot afFed him. Darknefs is un-
comfortable to us : but the darknefs and the light are all one
to him. Wickednefs may hurt a man ; but if we multiply
our tranfgreffions, what can we do unto him ? Job xxxv. 6.
8. To deny the immenfity of God, fays one, becaufe of ill-
fcented places, is to meafure God rather by the nicety of fenfe,
than by the fagacity of reafon.
Secondly, The next incommunicable attribute of God is
eternity. Hence he is called " the King eternal," i Tim.
i. 17. We find other things called eternal. But the eter-
nity of all things befides God is only their having no end,
though they had a beginning. Thus angels and the fouls of
me.i are eternal, becaufe they fhall never have an end. The
covenant of grace Is eternal, becaufe the mercies of it fiiall •
laft for ever. The gofpel is eternal, becaufe the eifeds of it
fhall
S6 Of God and his PcrfeBions,
ihall never wear away. The redemption by Chrifl is eternaly
for the fame reafon. And the laft judgment is fo, becaufe the
confcGuenc€S v/ill be everlafting. But the eternity of God
35 his being without beginning and without er.d, Pfal. xc. 2.
** From everlalling to everlalling thou art God." He was
from everlalling before time, and will remain unto everlall-
ing when time fhall be no more ; without beginning of life,
or end of days.
Thi7'dly, The next incommunicable attribute of God ig
rinchangeablenefs. God is immutable, that is, always the
fame, without any alteration. Hence it is faid, Jam. i. 17.
** With whom is no variablenefs, neither fliadow of turn-
ing." Mai. iii. 6. " I am the Lord, I change not." God
makes changes upon the creatures, but is liable to no change
himfelf. Though he alters his difpenfations, yet not his na-
ture ; but, by one pure and conflant a£l of his will and power,
e{fe£ls what changes he pleafes. He is the fame in all his per-
fe6lions, conflant to his intentions, Heady to his purpofe, un-
changeably fixed and perfevering in all his decrees and refo-
lutions. When God is faid to repent in fcripture. Gen. vi.
6. i Sam. xv. 11. it denotes only a change of his outward
condu6l according to his infallible forefight and immutable
will. He changes the way of his providential dealings ac-
cording to the carriage and deportment of his creature, with-
out changing his will, which is the rule of his providence.
For other wife that is an eternal truth, Num. xxiii. 19, ** God
is net a man, that he fliould lie ; neither the fon of man, that
he fhould repent." 1 Sam. xv. 29. " The flrength of Ifrael
will not lie, nor repent ; for he is not a man, that he fliould
repent."
Having taken a fliort view of the incommunicable attri-
butes of God, I proceed now to confider thofe that are called
communicable, viz. his being, v/ifdom, power, holinefs, ju-
jlice, goodncfs, and truth. Now, thefe things are in the crea-
tures indeed, but they are in them in a finite way ; but God
is infinite, eternal, and uncliangeable in thefe perfe6lions,
which no creature is or can be.
FirJJ:, There is his being, which is his nature or elTence
and cinfterice, which are but one thing in God. Creatures
indeed have a being, but it is only a finite being, a being that
has a beginning, a changeable one, and that may have an end^
But God's being is an infinite being, eternal and unchange-
able. Hence he calls himaif, Exod. iii. 14. I AM THAT
I APvf. Hence we mny infer, '
Ic
Gf God and his Perfeciio?is. gy
1. That God 13 incompreheafiMe, and his eflence infinite
and unbounded, PfaV. cxlv. 3. " His greatnefs is unfearch^
able." It is not poffible for a naite underftanding to com-
prehend all that is in God j but the nature of God is a bound-
lefs ocean that hath no {ho re, Job xi. 7. " Canft thou by
fearching find out God ? canft thou find out the Almighty to
perfedlion ?" And though God perfeftlj know himfelf, that
is becaufe his underftanding is infinite.
2. God is omniprefent and immenfs. He is prefent every
where, but bounded no where, not only in refpecl of his vir-
tue or influence, but of his eflence. This clearly appears from
the follov/ing pafiages : Pfal. cxxxix. 7. 8. 9. lo. " Whither
ftiall I go from thy Spirit ? or v/hither (hall I flee from thy
prefence ? If I afcend up into heaven, thou art there : if I
make my bed in hell, behold, thou art there. If I take the
wings of the morning, and dv/ell in the uttermoft parts of
the fea : even there ihall thy hand lead me, and thy right
hand fhall hold me." Jer. xxiii. 23. 24. " Am I a God at
hand, faith the Lord, and not a God afar off? Can any
hide himfelf in fecret places, that I fliall not fee him ? faith
the Lord : do not I fill heaven and earth ? faith the Lord.
I Kings viii. 27. " Behold, the heaven, and heaven of heavens,
cannot contain thee." He is there where the thief is ftealing,
the unclean perfon gratifying his bafe lufts, S".c. though they
fee him not, and think themfelves fecure when no other eyes
fees them.
3. Tiiere is no fuccefTion in the duration of God ; for where
there is not a firft, there cannot be a fecond m.oment of du-
ration ; but God is eternal : And there can be no fucceffion
of time in God's duration, if he be unchangeable ; for that
is a continual change. , See 2 Pet. iii. 8. *•' One day is
with the Lord as a thoufand years, and a thoufand years as
one day."
4. God is independent, or felf-fufficient. His being and
perfeftions are underived, and not communicated to him, as
all finite perfe£lions are by him to the creature. This felf-
cxiftence, or independence, is one of the higheft glories of the
divine nature, by v/hich he is diftinguifhed from all creatures,
who live, move, and have their being in and from him. There-
fore all our iprings are in him, all that v.^e enjoy or hope for
is from him ; and we fhould be entirely devoted to his fer-
vice and honour.
5. Lafily, This doftrine affords full breafls of confolation
to the godly, who. have an infinite, eternal, and unchangeable
friend.
§8 Of God and his PcrfeBions.
friend, who will never leave nor forfake them, but render
them completely blelTed at laft, and confirm them in that hap^
py ftate for ever. And here is unfpeakable terror to thofe
whofe enemy this great and eternal God is ; for being his
enemies, and dying in their rebellion, they fliall fuiFer the
whole vengeance and wrath threatened in his word, which he
liveth for ever to infli6l ; and he will never alter what he hath
threatened. O let finners be now perfuaded to make this in-
finite, eternal, and unchangeable God, their friend through
Jefus Chrift, and fo they ihall infallibly efcape the wrath that
is to come.
Secondly, The next communicable attribute of God is wif-
dom. The perfonal wiiclom of God is Chrift, i Cor. i. 24.
But this is his eifential wifdom, which is that attribute of
God whereby he knows himfelf, and all pofilble things, and
how to difpofe all thini'js to the bell ends. Hence he is faid
to " know all things," John xxi. 17. and to be " God only
wife," Rom. xvi. 27. Now, God is infinite, eternal, and un-
changeable in his wifdom. Pfal. cxlv ii. 5. " His underftanding
is unfcarchable."
The wifdom of God appears,
I. In the works of creation. The univerfe is a bright
mirror wherein the wifdom of God may be clearly feen.
" The Lord by wifdom made the heavens," Pfal. cxxxvi. 5^
" The Lord by v/ifdom hath founded the earth ; by under-
ftanding hath he eftabJifned the heavens," Prov. iii. 19. " He
hath eitablifhed the world by his wifdom, and hath ftretched
cut the heavens by his difcretion." More particularly, the
wifdom of God appears, (i.) In the vaft variety of creatures
which he hath made. Kence the Pfalmift cries out, " How
manifold are thy works, O Lord I in wifdom haft thou made
them all," Pfal. civ. 24. (2.^ In the admirable and beautiful
order and fituation of the creatures. God hath marflialled
every thing in its proper place and fphere. For inftance,
the fun, by its pofition, difplays the infinite wifdom of its
Creator. It is placed in the midft of the planets, to enlighten
them with its brightnefs, and inflame them with its heat, and
thereby derive to them fuch benign qualities as make them
beneficial to all mixed bodies. If it were raifed as high as
the ftars, the eartli would lofe its prolific virtue, and remain
a dead carcafe for want of its quickening heat ; and if it were
placed as low as the moon, the air would be infiamed with its
exceffive heat, the waters would be dried up, and every plant
fcorched. But at the due diftanee at which- it is placed, it pu-
i riiies
Of God ajid his FerfeEiions, So
rlfit^s the air, abates the fuperfluities ci the waters, tempe-
rately warms the earth, and fo ferves ail the pnrpofes of life
and vegetation. It could net be in another pcliciGii without
the dirorder and hurt of univerfal nature. Again, the
expaniion of the air from the ethered heavens to the eartli
is another telltmonj' of divine wiliiom : for it is tranfparent
and of a fubtile nature, and fo a fit medium to convej light
and celeflial influences to this lower world. Moreover, the
fituation of the earth doth ajfo trumpet forth the infinite wif-
dom of its Divine Maker : for it is as it v/ere the pavement
of the world, and placed lowermoft, as being the heaviell
body, and fit to receive the v/eightiefc matter. (3.) In fit-
ting every thing for its proper end and ufe, fo that nothing
is unprofitable and ufelefs. After the moil diligent and ac-
curate inquiry into the works of God, there is nothing to bs
found fuperfluous, and there is nothing defective. (4.) In
the fubordination of all its parts to one common end.
Though they are of diiierent natures, as lines vaftly diflant
in thenifeives, yet they all meet in one common centre,
namely, the good and prefer vation of the whole, Hof. ii. 21.
22. " ] will hear, faith the Lord, 1 will hear the heavens,
and they fliall hear the earth, and the earth fliall hear the
corn and the wine, and the oil, and they fiiall hear Jezreel."
2. In the government of the world. God fits in his fe-
cret place, furrounded with clouds and darknefs, holding- the
rudder of the w-orld in his hand, and fleering its courfa
through all the fioatings and toiUngs of cafualty and contin-
gency to his own appointed ends. There he grafps and turns
the great engine of nature, fallening one pin and loofing an-
other, moving and removing the feveral wh-eels of it, and
framing the whole according to the eternal idea of his own
underflanding. By his governing providence he di reels all
the a6lions of his creatures ; and, by the fecret and efiica-
cious penetration of the divine influence, he powerfully fv/ay 5
and determines them which way he pleafes.
3. In the work of redemption. This is the very mailer^
piece of Divine Wifdom ; and here fliines the manifold or di-
verfined v/ifdom of God, Eph. iii. 10. It appears, (i.) la
the contrivance thereof. When man had ruined himfelf by
fin, all the wifdom of men and angels could never have de-
viled a method for his recovery. Heaven feemed to be di-
vided upon this awful event. Mercy inclined to fave man,
but juftice interpofed for fatisfaftion. Jullice pleaded the
law and the curfe, \ij which the fouls of finners are forfeited
Vol. I. M to
90 Of God and his FcrfeBiGn^*
to vengeance. Mercy, on the other hand, urged. Shall the
Almighty build a glorious work, and fuifer it to lie in eter-%
nal ruins ? fliall the mod excellent creature in the inferior
-world perilli through the fubtilty of a malicious and rebel-
lious fpirit ? lliall that arch-rebel triumph for ever, and raife
his trophies from the final ruin of the works of the Moft High?
Shall the reafonable creature lofe the fruition of God, and
God lofe the fubjeftion and fervice of his creature ? and^ fhall
all mankind be made in vain ? Mercy further pleaded, That
if the rigorous demands of Juftice be heard, it muft lie an
obfcure and unregarded attribute in the divine effence for
ever ; that it alone muft be excluded, while all the reft of the
attributes had their ftiare of honour. Thus the cafe was in-
finitely difficult, and not to be unravelled by the united wit of
all the celeftial fpirits. A bench of angels was incapable to
contrive a method of reconciling infinite mercy with in-
flexible juftice, of fatisfying the demands of the one, and
granting the requefts of the other. In this hard exigence the
wifdom of God interpofed, and, in the vaft treafure of its in-
compreheufible light, found out an admirable expedient to
fave man without prejudice to the other divine perfedions.
The pleas of Juftice, faid the wifdom of God, ihall be fatis-
fled in puniihing, and the requefts of Mercy ihall be granted
in pardoning. Juftice ftiall not complain for want of punifh-
ment, nor Mercy for want of compaflion ; 1 will have an in-,
finite facrifice to content Juftice, and the virtue and fruit of
that facrifice fhall delight Mercy. Here Juftice fhall have
punifhment to accept, and Mercy fhall have pardon to be-
llow. My Son fliall die, and fatisfy JuftJce by his death ;
and by the virtue and merit of that facrifice finners fhall be
received into favour, ai»d herein Mercy ihall triumph and be
glorified. Here v/as the moft glorious difplay of wifdom.
(2.) In the ordination of a Mediator everyway fitly qualified
to reconcile men unto God. A mediator mull be capable of
ihe fentimcnts and afte£tions of both the parties he is to re-
concile, and a juft efteemer of the rights and injuries of the
one and the other, and have a common intereft in both. The
Son of God, by his incarnation, perfectly pofTefTes all thefe
qualities. He hath a nature to pleafe God, and a nature to
pleafefinneys. He had both the perfeftions of the Deity, and
all the qualities and fmlefs infirmities of the humanity. The
one fitted him for things pertaining to God, and the other fur-
nifhed him with a fenfe of the infirmities of man. — This
union of the divine and human nature in the perfon of Chrifl
was
Of God and his PerfeBions, pi
was neceffary to fit and qualify him for the difcharge of his
threefold office of Prophet, Priefl, and King As a Prophet,
it was requifite he fhould be God, that fo he might acquaint
us with his Father's will, and reveal the fecret purpofes and
hidden counfels of heaven concerning our falvation, which
were locked up in the bofom of God from all eternity. And
it was needful he fliould be man, that he might converfe with
poor finners in a familiar manner, and convey the mind and
counfels of God to them, in fuch a way as they could receive
them. — As a Pried, he behoved to be a man, that fo he maght
be capable to fuffer, and to bear the wrath which the lins of
the eled had juflly defer ved. And it behoved him to be God,
to render his temporary fufferings fatisfaclory. The great
dignity and excellency of the divine Mediator's perfon made
his fufferings of infinite value in God's account. Thouph he
only fuffered as a man, yet he fatisfied as God. — As a King,
he muft be God, to conquer Satan, convert an ele£l world,
and eiFedually fubdue the lufts and corruptions of men. And
he muft be man, that by the excellency of his example he
might lead us in the way of life. (3.) In the manner where-
by this redemption is accompliftied, namely, by the humilia-
tion of the Son of God. By this he counterafted the fin of
angels and men. Pride is the poifon of every fin : for in
every tranfgreffion the creature prefers his pleafure to and
fets up his own will above God's. This was the fpecial fin
of Adam. The devil Vvould have levelled heaven by an un-
pardonable ufurparion. He faid in his heart, I 'will he like
the Mofi High ; and man infeded with his breath (when he
faid, Tejhall he like gods) became fick of the fame difeafe.
Now, the Divine Redeem.er, that he might cure our difeafe
in its fource and caufe by the quality of the remedy, applied
to our pride an tmfpeakable humility. Man was guilty of
the highefi: robbery, in affecting to be equal with God ; and
the Son, who was in the bofom of God, and equal to him in
majeily and authority, emptied himfelf by afiTuming the hu-
man nature in its fervile Hate, Phil. ii. 6. 7. 8. It is faid,
John i. 14. " The Word v/as made flefii." The meaneft part
of our nature is fpecified to fignify the greatnefs of his abafe-
ment. There is fuch an infinite diftance between God and
flefli, that the condefcenfion is as admirable as the contrivance.
So great was the m.alignity of human pride, that fuch a pro-
found humility was requifite for the cure of it. And by
this Chrift deftroyed the works of the devil. (4.) In appoint-
ing fuch contemptible, and in appearance oppofite means, to
M 2 bring
92 Of God and his Perfeuion^.
bring about fuch glorious eiFe£ls. The way is ss admirable
as the work. Ghrift ruined the devil's empire by the very-
fame nature that he had vanquifl^ed, and by the very means
which he had made ufe of to eftabliili and confirm it. He
took not upon him the nature of angels, which is equal to
Satan in ftrength and power.; but he took part of flefh and
blood, that he might the more lignally triumph over that
proud fpirit in the human nature, which was inferior to his,
and had been vanquifned by him in paradife. For this end he
did not immediately exercife omnipotent power to deflroy him,
but managed our weaknefs to foil the roaring lion. He did
not enter the lifts with Satan in the glory of his Deity,
but difgulfed under the human nature, which was fubjedl to
mortality. And thus the devil Vv'as overcome in the fame
nature over which he firfl got the viftory. For as the whole
race of mankind was captivated by him in Adam the repre-
fentative, fo believers are made vidorious over him by the
conqueft which their reprefentative obtained in the whole
courfe of his fuffcrings. As our ruin was effe^led by the
fubtilty of Satan, fo our recovery is wrought by the wif-
dom of God, who takes the wife in their own craftinefs.
Thus eternal life fprings from death, glory from ignomi-
ny, and bleffednefs from a curfe. We are healed by ftripes,
quickened by death, purchafed by blood, crowned by a crofs,
advanced to the higheft honour by the loweft humility, com-
forted by for rows, glorified by difgrace, abfolved by condem-
nation, and made rich by poverty. Thus the wifdom of
God lliines with a radiant brightnefs in the work of re-
demption.
I iliall conclude this point v^^ith a few inferences.
1. God is omnifcient 5 ** he knows all things," John xxi.
17. " AH things are naked and open to him," Heb. iv. 13.
His eye fees us wherever we are. Even future contin-
gencies, as well as the mofc necefiary things, are knowii to
him. This is beautifully defcribed by the Pfalmift, Pfal.
cxxxix. I — 10. which deferves your ferious perufal.
2. His knovdedge of all things is not conjectural, but in-
fallible, Rom. xi. 2,3' 34* " ^ ^'^e depth of the riches both of
the wifdom and knowledge of God I how unfearchable are
his judgments, and his ways paft finding out ! For who hath
known the mind of the Lord, or who hath been his counfel-
lor ?" There is nothing to him contingent or uncertain; but
every thing falls out exa6lly according to his foreknowledge
and predetermination.
3- ^^-
Of God and his FerfeBions* p2
3. It is altogether independent on the creature, whofe mo-
tions and operations were known to him from eternity, and
are all regulated by his counfel.
4. Lajily, To this wife God we may fafely entruft all our
concerns, knowing he will manage them all fo as to promote
his own glory and our real good.
Thirdly, The next communicable perfection of God is
power, whereby he can do whatever he pleafes, and whatfo-
ever is not repugnant to his nature, Jer. xxxii. 17. " Ah,
Lord God, behold, thou haft made the heaven and the earth
by thy great power and ftretched-out arm, and there is no-
thing too hard for thee.'* He is infinite, eternal, and un-
changeable in power ; which the fcripture holds forth,
1. Poiitively, Gen. xvii. i. ** I am the Almighty God."
2. Negatively, Luke i. 37. " With God nothing fhall be
impoffible." 3. Comparatively, Matth. xix. 26. " With
men this is impoffible j but with God all things are pof-
fible."
The pov7er of GK)d appears,
1. In the creation of the world, Rom. !. 20. " For the
invilible things of him from the creation of the world are
clearly feen, being underftood by the things that are made,
even his eternal power and Godhead." O how great muft
that power be, which produced the beautiful fabric of the
univerfe, without the concurrence of any material caufe I
This proclaims it to be truly infinite : for nothing lefs could
make fach diftant extremes as nothing and being to meet toge-
ther. All this was done by a word, one limple act of his willj
for " he fpake, and it was done ; he commanded, and it flood
faft," Pfal. xxxiii. 9.
2. In the prefervation of the world, and all things therein.
He " upholdeth all things by the word of his power," Heb.
i. 3. He preferves all the creatures in their proper place, for
their proper ufe and end. It is by the Divine Power that
the heavenly bodies have conftantly rolled about in their
fpheres for fo many ages, without wearing or moving cut
of their proper courfe ; and that the tumultuous elements
have perlifted in their order to this very day. He preferves
the confederacies of nature, fets bounds to the raging fea,
and keeps it within its limits by a girdle of fand. He is the
powerful preferver of man and beaft. He preferves them in
their kind and fpecies, by the conftant fucceftion of them one
after another ; fo that, though the individuals perilh, yet the'
fpecies continues.. O what a mighty power muft that be that
fuftains
p4 ^f God and his PcrfeBwns.
fuftains fo many creatures, fets bounds to the raging fea, holds
the wind in his fifts, and preferves a conaely order and fvveet
harmony among all the creatures !
3. In the government of the world. He is the fuprerae
Redor of the univerfe, and manages all things, fo that they
contribute to the advancement of his own glory, and the ad-
vantage of his people. By his governing providence he di-
refts all the adions and motions of his creatures, and power-
fully determines them which way foever he pleafes. All the
creatures are called his hoft, becaufe he marihals them as an
army to ferve his important purpofes. The whole fyflem of
nature is ready to favour and ad for men when he commands-
it, and it is ready to punilh them when he gives it a com-
miffion. Thus he checked the Red Sea, and it obeyed his
voice, Pfal. cvi. 9. Its rapid motion quickly ceafed, and the
fluid waters were immediately ranged as defenfive walls to
fecure the march of his people. At the command of God,
the fea again recovered its wonted violence, and the watery
walls came tumbling down upon the heads of the proud
Egyptian oppreiTor and his hoft. The fea fo exadly o-
beyed its orders, that not one Ifraelite was drowned, and
not one Egyptian was faved alive. More particularly, the
power of God appears in the moral government of the
world.
(1.) In governing and ordering the hearts of men, fo that
they are not mafters of their own affedions, but often a6l
quite contrary to what they had firmly refolved and pur-
pofe^. Of which we have eminent inliances in Efau and
Balaam. He hath the hearts of all men in his hands, and
can turn them what way he pleafes. Thus he bent the
hearts of the Egyptians to favour the Ifraelites, by fending
them away with great riches given them by way of loan.
He turned Jehoiliaphat's enemies from him when they came
with a purpofeto deftroy him, 2 Chron. xviii. 31.
(2.) In governing and managing the moft ftubborn crea-
tures, as devils and wicked men. [i .] In his governing devils.
They have great power, and are full of malice. The devil ia
always going about as a roaring lion, feeking whom he may
devour. We could have no quiet nor fafety in the world, if
his power were not reftrained, and his malice curbed by
one that is mightier than the infernal fiend. He would turn
all thinr;5 topfy-turvy, plague the world, burn cities and hou-
fes, and plunder us of all the fupports of life, if he were not
held in 'i chain by the omnipott^nt Governor of the world. But
(iod
Of God and his 'PerfeBions. 95
God overmaflers his flrength, fo that he cannot move one
hair's breadth bejond his tether. God has all the devils
chained, and he governs all their motions. The devil could
not touch Job in his perfon and goods without the divine per-
miffion ; nor could he enter' into the Gadarene fwine with-
out a fpecial licence. If we confider the great malice of thefe
invifible enemies, and the vail extent of their power, we will
ealily fee that there xould be no fafety or fecurity for men,
if they were not curbed and refliained by a fupevior power.
[2.] In governing wicked men. All the in.aginaiions of their
hearts are evil, and only evil continually. They are fully
bent upon mifchief, and drink iniquity like water. What
•unbridled licentioufnefs and headilrong fury would triumph
in the world, and run with a rapid violence, if the Divine
Power did not interpofe to bear down the floodgates of it ?
Human fcciety w^ould be rooted up, the whole world drenched
in blood, and all things would run into a fea of coufulion, if
God did not bridle and reftrain the lufts and corruptions of
men. The king of Affyria triumphed much in his deiign
againll Jerufalem ; but how did God govern and rr;anage that
wild afs ! If. xxxvii. 29. " I will put my hook into thy nofe,
(fays Jehovah), and my bridle in thy lips, and I will turn thee
back by the way by which thou cameit." And we are told,
Pfal. Ixxvi. 10. that " the very wrath of man fhall praife him,
and that he will reilrain the remainder of wrath."
(3.) In raifmg up a church to himelf in fpite of all his ene-
mies. This is fpecialiy feen in founding the New Tellament
church, and propagating the gofpel through the v/orld. The
pov/er of God appears admirable in planting the gofpel, and
converting the world to Chrillianity. For there were many
and great difficulties in the way, as grofs and execrable ido-
latry ; and the nations were ftrongly confirmed and rooted in.
their idolatry, being trained up and inured to it from their
infant Hate. It was as hard to make the Gentiles forfake the
religion which they received from their birth, as to make the
Africans change their fi^in, and the leopard his fpots. The
Pagan religion was derived from their progenitors through a
long fucceiiion of ages. Hence the heathens accufed the Chri-
flian religion of novelty, and urged nothing rnore plauiibly
than the argument of immemorial prefcription for their fu-
perilition. They would not conlider whether it was juft and
rer.fonable, but with a blind deference yielded up themfelvcs
to the authority of the ancients. The pomp of the Pagan
worlhip v/as very, plcafmg to the fleih ; the magnificence cf
their
^6 Of God and his PerfeBions,
their temples, adorned with the trophies of fuperilition, their
mylterious ceremonies, their mufic, their proceffions, their
images and altars, their facrifices and purifications, and the
reft of the equipage of a carnal religion, drew their refpe£ls
and ftrongly aiFe6led their minds through their fenfes. Whereas
the religion of the gofpel is fpiritual and ferious, holy and
pure, and hath nothing to move the carnal part. There was
then an univerfal depravation of manners among men ; the
whole earth was covered with abominations : the moft unna-
tural lufts had loft the fear and fliame that naturally attends
them. We may fee a melancholy piflure of their moft aban-
doned converfation, Rom. i. The powers of the world were
bent againft the gofpel. The heathen philofophers ftrongly
oppofed it. When Paul preached at Athens, the Epicureans
and Stoics entertained him with fcorn and derifion ; " What
v/ill this babler fay ?" faid they. The heathen priefts con-
fpired to obftru£l it. The princes of the world thought them-
felves obliged to prevent the introduclion of a new religion,
left their empire fliould be in hazard, or the greatnefs and maje-
fty of it impaired thereby. If we conftder the means by which
the gofpel was propagated, the Divine Power will evidently
appear. The perfons employed in this great work were a
few illiterate liftiermen, w^ith a publican and a tent-maker,
without authority and power to force men to obedience, and
xvithout the charms of eloquence to enforce the belief of
the doftrines which they taught. Yet this do6;rine prevailed,
and the gofpel had wonderful fuccefs through all the parts of
the then known world, and that againft, all the power and
policy of men and devils. Now, how cculd this poffibly be,
without a mighty operation of the power of God upon the
hearts of men ?
(4.) In preferving, defending, and fupporting his church
under the moft terrible tempefts of trouble and perfecntion
which were raifed againft her. This is promifed by our blefl'-
ed Saviour, Matth. xvi. 18. " The gates of hell ftiall not pre-
vail againft it." The moft llouriftiing monarchies have decay-
ed and wafted, and the ftrongeft kingdoms have been broken
in pieces ; yet the church hath l^een preferved to this very
day, notwithftanding all the fubtle and potent enemies which
in all ages have been puftiing at her. Yea, God has preferved
and delivered his church in the greateft extremities, v/hen the
danger in all human appearance was unavoidable ; as in Egypt,
at the Red Sea, and in Efther's days, when a bloody decree
was iftued to flay all the Jews. Yea, God hath fomctimes dcr
% live reel
Of God and his PerfeBions, g^
livered his church by very weak and contemptible-like in-
flruments, fuch as Mofes, a fugitive from Egypt, and Aaron,
a poor captive in it ; and fometimes by very unlikely means,
as when he fmote Egypt with armies of locufts and lice.
In all ages of the world God has glorioufly difplayed his
power in the prefervation of his church and people, not-
withftanding all the rage, power, and malice of their ene-
mies.
(5.) In the converfion of the eleft. Hence the gofpel,
which is the means and inftrument of converfion, is called
the power of God, and the rod of his fire ?igth ; and the day
of the fuccefs of the gofpel in turning linners to Chrill, is
called the day of his power, Pfal. ex. 2. O what a mighty
power mud that be that ftllls the waves of a tempeftuous
iea, quells the lufls and flubbornnefs of the heart, demolifties
the flrong holds of fin in the foul, routs all the armies of cor-
rupt nature, and makes the obHinate rebellious will ftrike
fail to Chrift ! The power of God that is exerted here makes
a man to think on other objefts, and fpeak in another flrain,
than he did before. O how admirable is it, that carnal rea-
fon fhould be thus filenced ; that legions of devils fliould be
thus driven out ; and that men fhould part with thofe fins
which before they efleemed their chiefeft ornaments, and
fland at defiance with all the charming allurements and
bitter difcouragements of the world ? The fame power
that raifed Chrifl from the grave is exerted in the converfion
of a finner, Eph. i. 19. 20. There is greater power exerted in
this cafe than there was in the creation of the world. Fer
when God made the world, he met with no oppofition ; he
(pake the word, and it was done: but when he comes to
convert a finner, he meets with all the oppofition which the
devil and a corrupt heart can make againfl him. God
wrought but one miracle in the creation ; he fpake the word,
and it was done ; but there are many miracles wrought in
converfion. The blind is made to fee, the dead raifed, and
the deaf hears the voice of the fon of ftod. O the infinite
power of Jehovah ! In this Vv^ork the mighty arm of the
Lord is revealed.
(6.) In preferving the fouls of believers amidft the many
dangers to which they are expofed, and bringing them fafely
to glory at laft. They have many enemies without, a le-
gion of fnbtle and powerful devils, and a wicked and enfna-
ring world, with all its allurements and temptations ; and
they have m^ny llrong lulls and corruptions witliin ; and
Vol. I. N their
98 Of God and his PerfeBions,
their graces are but weak, and in their infancy and minori-
ty, while they are here : So that it may juflly be matter of
wonder how they are preferved. But the apoftle tells us,
that they " are kept by the power of God through faith
unto falvation," 1 Pet. i. 5. Indwelling corruption would
fooi; quench grace in their hearts, if it were not kept alive by
a divine power. But Chrift hath pledged his faithfulnefs for
it, that they Ihall be kept fecure, John x. 28. It is his power
that moderates the violence of temptations, fupports his
people under them, defeats the power of Satan, and bruifes
him under their feet.
4. Lajlly, The power of God appears glorioufly in the re-
demption of iinners by Jefus Chrift. Hence in fcripture
Chriii is called the poix^er as well as the wifdom of God, This
is the moft admirable work that ever God brought forth in
the world. More particularly,
(i.) The power of God fhines in Chrifl's miraculous con-
ception in the womb of a virgin. The power of the Higheil
did overfhadow her, Luke i. 35. and by a creative act fra-
med the humanity of Chrift of the fubftance of the virgin's
body, and united it to the Divinity. This was foretold many
ages before as the effe6l of the divine power. Vv'^hen Judah
was opprefled by two potent kings, and defpaired of any
efcape and deliverance to raife their drooping fpirits, the pro-
phet tells them, that he would give them a iign ; and a won-
derful one it was Therefore it is faid, " Behold a virgin
ihall conceive, and bear a Ion, and ftiall call his name Imma-
nuel, If. vii. 14. The argument is from the greater to the
lefs : For if God will accomplifli that ftupendous and un-
heard-of wonder, much more will he refcue his people from
the fury of their adverfaries.
(2.) In uniting the divine and human nature in the per-
fon of Chrift, and tliat without any confufton of the two na-
tures, or changing the one into the other. The two naruves
of Chrift are not mixed together, as liquors that incorporate
with one another, %hen poured into the fame veffel. The
divine nature is not turned into the human, nor the human
into the divine. One nature doth not f wallow up anoilicr,
and make a third diftinft from both. But they are diih-idt,
and yet united ; conjoined, and yet unmixed : the propc: :ies
of each nature are preferved entire. O what a wotider of
power was here ! that two natures, a divine and a human,
infinitely diftant in thenifclves, fliould meet together in 0 per-
fonal conjun^lion ! Here one equal with God is found in
the
Of God and his PerfeBions, 99
the form of a fervant ; here God and man are united in one ;
the Creator and the creature are miraculouily allied in the
fame fubfifccnce. Here a God of unmixed blefiednefs is link-i
ed pe'-foually with a man of perpetual for rows. That is an
admJrable expreflion, " The Word was made fiefli," John i.
14. What can be more miraculous than for God to become
man, and man to become God ? that a perfon poffelTed of all
the perfedlions and excellencies of the Deity fhould inherit
all the infirmities and imperfections of humanity, fm only
excepted ? Was there not need of infinite power to bring
together terms which were fo far afunder ? Nothing lefs than
an omnipotent power could efFe£t and bring about what an
infinite and incomprehenfible wifdom did project in this mat-
ter.
(3.) In fupporting the human nature of Chrift, and keep-
ing it from finking under the terrible weight of divine wrath
that came upon him for our fins, and making him victorious
over the devil and all the powers of darknels. His human
nature could not pofTibly have borne up under the wrath of
God and the curfe of the law, nor held out under fuch fearful
contefts with the powers of hell and the world, if it had not
been upheld by infinite power. Hence his Father fays con-
cerning him, If. xiii. i. " Behold my fervant whom I up-
hold."
(4.) The divine power did evidently appear in raifing
Chrifi; from the dead. The apoftle tells us, that God exerted
his mighty power in Chrift when he raifed him from the
dead, Eph. i. j 9. The unlocking the belly of the whale fo?
the deliverance of Jonah, the reicue of Daniel from the den
of lions, and reftraining the fire from burning the three chil-
dren, were fignal declarations of the divine power, and types
of the refurreftion of our Redeemer. But all thefe are no-
thing to what is reprefented by them : for that was a power
over natural caufes, and curbing of bealts and reftraining of ele-
me its ; but in the refurreftion of Chriit,God exercifed apoTver
over himfelf, and quenched thefiamesof his own wrath, that was
hotter than millions of Nebuchadnezzar s furnaces : he unlock-
ed the prifon-doors wherein the curfes of the law had lodged
our Saviour, ftronger than the belly and ribs of a ieviatlian.
How admirable was it, that he fiiould be raifed frcin under
the curfe of the law, and the infinite weight of our fins, and
brought forth with fuccefs and glory afcer his fii.irp encoun-
ter with the powers of hell ! in this the power of God v;as
giorioufly manifefted» Hence he is faid to be raiied from the
N % dead
3:00 Of God and his PerfeBions.
dead " by the glory of the Father," i.e. by his glorious power;
and *>* declared to be the Son of God with power, by the re-
Airre^tion from the dead," Rom. i. 4. All the miraculous
proois by which God acknowledged him for his Son during
his life, had been inefFedtual without this. If he had remain-
ed in the grave, it had been reafonable to believe him only
an ordinary perfbn, and that his death had been the juft pu-
liiihment of his prefumption in calling himfelf the Son of
God. But his refurredion from the dead was the moll illu-
f!:rious and convincing evidencCy that really he was what he
declared himfelf to be.
I iliall conclude, on this point, with a few inferences.
' I. God is omnipotent j that is, can do all things. It is
true he cannot lie nor deny himfelf, for thefe are repugnant
to his nature, and argue not power, but weaknefs and imper-
fect ion.
2. God's pov/er never ?£ts to its utmoft extent. He can d@
more always than he either doth or will do, Matth. iii. 9.
He can do all things poffible ; but he only doth what he hath
decreed to be done, Matth. xxvi. 53. 54,
3. Hence we may be confirmed in our belief of the refurrec-
tion-. Some are ready to reckon it a thing impoffible, that
there can be a re-collection of the difperfed particles of mens
bodies when they are diflblved into duft, and fcattered into
the four winds. But if we confider the power of God, this
will abundantly anfwer all that can be objefted againfl this
truth. Hence faith the apoftle, A6ts xxvi. 8. *^ Why lliould
it be thought a thing incredible v/ith you, that God fliould
raife the dead?" And faith our Saviour to the Sadducees, wiio
denied the refurreftion, '* Ye do err, not knowing the icrip-
tures, nor the power of God." Almighty power can meet
with no let or bar. Unlefs the particles of mens bodies could
be fcattered beyond the reach of almighty pov^'er, and grinded
fo fmall as to efcape the knowledge and care of God, this
difperlion can make nothing againll the faith and poffibility of
the refurre£tion.
4. Is God of infinite power ? then all his promifes lliall be
moll certainly accompliihed, whatever difficulties may be in
the way thereof. For God is able to bring to pafs whatever
he has promifed to his people. Therefore difficulty or impro-
bability Ihould never difcourage or weaken our faith, becaufe
the power of God is infinite.
5. They arc abfolutely fure of falvation who are kept by
the power cf God 3 for God is able to keep them from fall-
Of God and his FerfeBions, iqz
ing, and his power is engaged for their prefervation. They
are furroundcdwith and infolded in the arms of Omnipotence;
their fouls are in fafe cullody, being committed unto Chrift,
from whofe hands none can pluck them,
6. Wo to thofe againft whom the power of God is fet ; for
" thej fliall be punilhed with everlafting deftrudion from the
prefence of the Lord, and from the glory of his power," 2
Their, i. 9. It is a dreadful thing to fall into the hands of
the living God. Confider this, O ye linners, and flee from
the wrath that is to come.
7. Abufe not the power of God, by limiting it, as Ifraeldid
in the wildernefs, Pfal. Ixxviii. 19. ; by trufting to an arm
of flelh, as too many are apt to do, more than to the God of
power, Jer. xvii. 5. j or by fearing the wrath of man, who
can only kill the body, and not dreading the difpleafure of
Almighty God, If. li. 12. 13.
8. Lajily, Improve the power of God by faith, depending
upon it for the performance of all his gracious promifes
towards you and the church ; for " he can work, and who
ihalllet it?" for ftrength to refift and vanquifli fm, Satan, and
the world, faying, " If God be for us, who can be againft
us ?" and for grace to enable you to the performance of eve-
ry commanded duty, faying with the apoftle, ** I can do all
things through Chrift which ftrengtheneth me."
Fourthly, The next communicable attribute of God that
falls to be confidered is holinefs, which is the abfolute purity
of his nature, whereby he delights in whatever is agreeable
to his holy will, and in the refemblance of it that is in the
creatures. Or, it is the perfe6l reftitude and integrity of the
divine effence, whereby in all that he doth he a6ls like him-
felf and for himfelf, delighting in whatever is agreeable to his
will and nature, and abhorring whatever is contrary thereto.
Hence he is faid to be " glorious in holinefs," Exod. xv. 11.
And " he is of purer eyes than to behold evil, and cannot look
upon iniquity," Hab. i. 13. And he is infinite, eternal, and
unchangeable in holinefs. Hence the heavenly hoft proclaim,
" Holy, holy, holy is the Lord of hofts," If. vi. 3.
Now, God is, (i.) Neceflarily holy. Not only he will not,
but he cannot look on iniquity. His holinefs is not only an.
act of his will, but belongeth to his effence. (2.) He is ef-
fentially holy. Holinefs is the effential glory of the divine
nature ; yea, it is his very effence. Holinefs in men is an
acceffary quality and fuperadded gift, and is feparable from the
creature. But in God his effence and his holinefs are the
fame.
102 Of God and his TerfeEilons,
fame. He could as foon ceafe to be God, as ccafe to be holy,
(3.) He is perfeftiy holy. The beft faints on earth are but
holj in part ; there is liill a mixture of {in in them while
here. But, " God is light, and in him is no darkiiefs at ail,"
1 John i. 5. (4.) He is univerfallj holy ; holy in all that
he is, in all that he hath, and in all that he doth. He is ho-
ly in his name, in his nature, in his word, and in his works.
(5.) He is originally holy. Angels and men are made holy j
but God is holy of him.felf, and he is the original fpring of
all the holinefs that is in the creatures. (6.) He is exampla-
rily holy. The holinefs of God is the example and pattern
of all the holinefs that is in the creatures. Hence we are requi-
red to " be holy as God is holy," i Pet. i. 16. (7.) He is
perpetually and unchangeably holy. The befl men on earth
may change to the worfe; they may grow lefs holy than they
are ; but God is immutable in his holinefs. He cannot grow
more holy than he is, becaufe he is infinitely holy, and his
liolinefs is incapable of any addition. Nor can he grow
lefs holy than he is, becaufe then he would ceafe to be
God.
The holinefs of God is manifefted and difcovered,
I. In in his word ; and that both in the precepts and prc-
3"nifes thereof. God manifefted his hatred and deteflation of
{\\\ even in a variety of facrifices under the ceremonial law ;
and the occalional wafliings and fprinklings upon ceremonial
defilements, which polluted only the body, were a clear proof,
that every thing that had a refemblance to evil was loathfome
to God. All the legal facrifices, wafhings, and purifications,
were defigned to exprefs v»'hat an evil fin is, and how hateful
and abomirable it is to him. But the holinefs of God is moll
remarkably expreflJed in the moral law. Hence the law is faid
to be holy, Rom. vii. 12. It is a true tranfcript of the holi-
nefs of God. And it is holy in its precepts. It requires an
exad, perfe£l, and com.plete holinefs in the whole man, in
every faculty of the foul, and in every member of the body.
It is holy in its prohibitions. It forbids and condemns all
impurity and filthinefs whatfoever. It difcharges not only
fmful v/ords and a6lions, grofs and atrocious crimes, and pro-
fane, blafphemous, and unprofitable fpeeches, but all fmful
thoughts and irregular motions of the heart. Hence is that
exhortation, Jer. iv. 14. " O Jerufalem, wafii thine heart from
vvickednefs, that thou mayft be faved : how long iliall thy
vain thoughts lodge within thee ?" It is holy in its threaten-
mg's. All thefe have their fundamental root in the holinefs
of
OfGodandhisPerfeBi&ns. 103
of God, and are a branch of this effential perfeclion. KM the
terrible threatenings annexed to the law are declarations of
the holinefs and purity of God, and of his inlinire haired and
deteftation of fin.
Again, the holinefs of God appears in the promifes of the
word. They are called holy prG?rAfes^ Pfal. cv. 42. and thej-
are deligned to promote and encourage true holinefs. Hence
fays the apoftle, 2 Cor. vii. i. " Having thefe promifes, let
us cleanfe ourfelves from all filthinefs of the flelh and fpirit,
perfecting holinefs in the fear of the Lord." By them we are
" made partakers of a divine nature," 2 Pet. i. 4.
2. The holinefs of God is manifefted in his works. Hence
the Pfalmiil faith, " The Lord is holy in all his works," Pfal.
cxlv. 17. More particularly,
(i.) The divine holinefs appears in the creation of man.
Solomon tells us, Eccl. vii. 29. that " God made man dp-
right ;" and Mofes fays, that he Was " made after the image
of God," Gen. i. 27. Now, the image of God in man con-
fifls chiefly in holinefs. Therefore the new man is faid to
be " created after God in righteoufnefs and true holinefs,"
Eph. iv. 24. Adam was made with a perfection of grace.
There was an entire and univerfal rectitude in all his facul-
ties, difpoiiog them to their proper operations. There was
no diforder among his affeCiions, but a perfect agreement
between the fleih and the fpirit ; and they both joined in the
fervice of God. He fully obeyed the firfh and great com-
mand, of loving the Lord with all his foul and ftrength, and
his love to other things was regulated by his love to God.
When Adam dropt from the creating finger cf God, he had
knowledge in his underitanding, fanctity va his will, and rec-
titude in his afFedt'ons. There was fuch a harmony among
all his faculties, that his members yielded to his affections, his
affections to his will, his will obeyed his reafon, and his reafon
was fubjeCt to the lav/ of God. Here then was a difplaj- of the
divine purity.
(2.) In the works of Providence : Particularly in his ju-
dicial proceedings againft finncrs for the violation of his holv
and righteous laws. All the fearful judgments which have
been poured down upon linners, fpring from God's holinefs
and hatred of iin. All the dreadful ftorms and tempeils in
the world are blown up by it. All difeafes and fickneffes,
wajs, peftilence, plagues, and famines, are defigned to vindi-
cate God's holinefs and hatred of fin. And therefore, when
God hfid fmitttii the two fons of Aaron for offering ffrange
fire, he fays, " I will be fanctified in them that draw nigh me,
and
i©4 ^f God and his PerfeBions,
and before all the congregation I will be glorified," Lev. x. 3*
He glorified himfelf in declaring by that ad, before all the
people, that he is a holy God, that cannot endure fin and
difobedience. More particularly,
[i.] God's holinefs and hatred of fin is clearly manifefted
in his punifhing the angels that finned. It is faid, 2 Pet. ii.
4. " God fpared not the angels that finned, but caft them
down to hell, and delivered them into chains of darknefs, to
be relerved unto judgment." Neither their mighty numbers,
nor the nobility of their natures, could incline their offended
Sovereign to fpare them ; they were immediately turned out
of heaven, and expelled from the divine prefence. Their
cale is hopelefs and h-elpiefs ; no mercy will ever be fhewn
to one of them, being under the blacknefs of darknefs for
ever.
[2.] In the punifhment threatened and in£li6led on man for
his firfi: apoftafy from God. Man in his firll: fiate was the
friend and favourite of heaven.; by his extraction and delcent
he was the 8on of God, a little lower than the angels \ confe-
crated and crowned for the fervice of his Maker, and ap-
pointed as king over the inferior world \ he was placed in
paradife, the garden of God, and admitted to fellov/lhip and
communion with him. But fin hath divefted him of ?\\ his
dignity and glory. By his rebellion againft his Creator, he
made a forfeiture of his dominion, and fo lofl: the obedience
of the fenfible creatures, and the fervice of the infenfible,.
He was thruft out of paradife, baniflied from the prefence of
God, and debarred from fellowfliip and communion with him.
God immediately fentenced him and all his pofterity to mife-
ry, death, and ruin. This is a clear demonftration of the in-
finhe purity and holinefs of God. But blefied be God, for
Jefus Chrift, the fecond Adam, who hath reftored that which
the firll Adam took away.
[3.] In executing terrible and ftrange judgments upon fin-
ners; It was for fin that God drowned the old world with a
deluge of water, rained hell out of heaven upon Sodom and
Gomorrah, and made the earth open her mouth, and fwal-
low up Korah,D;ithan, and Abiram. It was for fin that God
brought terrible deftroying judgments upon Jerufalem. All
calamities and judgments fpring from this bitter root, as
fword, peftilence, difiempers of body, perplexities of mind,
poverty, reproach, and difgrace, and whatever is grievous
iind afflictive to men. All this fiiows how hateful fin is to
God.
' [4.1
Of God and his TerfeBions. 105
[4.] In punifhing fins fdemmgly fmail with great and hea-
vy judgments. A multitude of angels were fent down to hell
for an afpiring thought, as fonie think. Uzzah, a good man,
was ftruck dead in a moment for touching the ark ; yea, fifty
thonfand Bethihemites were fmitten d*ad for looking into it.
"We are apt to entertain flight thoughts of many fms : but
God hath fet forth fome as examples of his hatred and ab-
horrence of fins feemingly fmall, for a warning to others, and
a teftimony and dsmonftration of his exact holinefs.
[5 ] In bringing heavy afHiclions on his own people for fin.
Even the fins of believers in Chrifl: do fometimes coft them
very dear. He will not fuffer them to pafs without correction
for their tranfgrefHons. Though they are exempted from ever-
lafting torments in hell, yet they are not fpared from the fur-
nace of affliction here on earth. We have inftances of this
in David, Solomon, Jonah, and other faints. Yea, fometimes
God in this life punifhes fin more feverely in his own people
than in other men. Mofes was excluded from the and of
Canaan for but fpeaking unadvifedly with his lips, though
many greater finners were futFered to enter in. Such feve-
rity towards his own people is a plain demonltration, that
God hates fin as fLn, and not becaufe the worlt men com-
mit it.
[6.] In fentencing fo many of Adam's pofterity to everlafl:-
ing torments for fin. That an infinitely good GoJ, who is
goodnefs itfelf, and delights in mercy^ fhould adjudge fo ma-
ny of his own creatures to the everlaiting pains and tor-
ments of hell, muft proceed from his infinite holinefs, on
account of fomething infinitely detefled and abhorred by
him.
3. The holinefs of God appears in our redemption by Jefus
Chrift. Here his love to holinefs and his hatred of fin is moft
confpicuous. All the demonftrations that ever God gave of
his hatred of fin were nothing in comparifon of this. Neither
all the vials of wrath and judgment whicli God hath poured
out iince the world began, nor the flaming furnace of a fin-
ner's confcience, nor the groans and roarings of the damned
in hell, nor that irreverfible fentence pronounced againit the
fallen angels, do afford fuch a demonit ration of the divine
holinefs, and hatred of fin, as the death and fjfferings of the
bleffed Redeemer. This will appear, if ye confider,
(i.) The great dignity and excellency of his perfon. He
was the eternal and only begotten Son of God, the brightnefs
of his Father's glorv, and the exprefs image of his perfon. Yet
Vol. r. ■ O he
2 q6 Of God and his PerfeBions,
he muft defcend from the throne of his majefty, diveft him-
felf of his robes of infupportable hght, take upon him the
form of a fervant, become a cnrfe, and bleed to deatli for fin.
Did ever fin appear fo hateful to God as here ? To demon-
ftrate God's iw finite holinefs, and hatred of fin, he would have
the moft glor'Dus and moft excellent perfon in heaven and
earth to fufFrr for it. He would have his own Son to die on
a difgraceful crofs, and be expofed to the terrible flames of
divine wrath, rather than fin ftiould live, and his holmefs re-
main for ever difparaged by the violations of his law.
(2.) HoM' dear he was to his Father. He was his only be-
gotten Son, he had not another ; the only darling and the
chief delight of his foul, who had lain in his bofom from all
eternity. Yet as dear as he was to God, he would not
anii could not fpare him, when he fi:ood charged with his
people's fins. For faith the apoftle, Rom. viii. 34. " God
ijpared not his own Son, but delivered him up for us all."
As he fpared him not in a way of free bounty, giving bim
freely as a ranfom for their fouls; fo he fpared him not in a
"way of vindidfive juft:ice, but exa^led the utmoft mite of fatis-
fadfion from him for their fins.
{3.) The greatnefs of his fufFerings. Indeed the extremity
of his fufierings cannot be exprefled. Infenfible nature, as if
it had been capable of underftanding and affection, was difor-
dered in its whole frame at his death. The fun forfook his
ihining, and clothed the whole heavens in black ; fo that the
air was dark at noon-day, as if it had been midnight. The
earth fhook and trembled, the rocks were rent afunder, and
univerl'al nature (hrank. Lhrift iufFered all that wrath which
was due to the eledl for their fins. His fufFerings were equi-
valent to thofe of the damned. Jle fuffered a punifhment of
lofs : for all the comforting influences of the Spirit were fuf-
pended for a time. The divine nature kept oack all its joys
from the human nature of Chrift, in the time of his great-
eft fdiferings. We deferved to have been feparated from God
for ever ; and therefore our Redeemer was deferted ^'^r a
time. There was a fufpenfion of all joy and comfori • i om
his foul, when he needed it mofr. This was moft afflicting
and cutting to him, who had never fcen a frown in his Fa-
ther's face before. It made him cry out with a lamentable
accent, " My God, my God, why hail: thou forfiiken me ?"
A[;ain, he futfered a puniihment of fenfe, and that with re-
fpect ro both his body and foul. The eled had forfeited both
foul and body to divine vengeance j and therefore Chrift fuf-
fered
Of God and his PerfeBiofis, iq*j
fered in both. The fufFerings of his body were indeed ter-
rible. It was filled with exquifite torture and pain. His hands
and his ftet, the moft lenfible parts, were pierced with nails.
His body was diftended with fuch pains and torments as when
all the parts are out of joint. Hence it is faid of him, Pfal.
xxii. 14. 15. *f I am poured out like water, and all my bones
are out of joint : my heart is like wax, it is melted in the
midft of my bowels, my ftrength is dried up like a potflierd;
and my tongue cleaveth to my jaws ; and tiiou haft brought
me unto the duft of death. Now, thus did the Son of God
fufFcr. His pure and blefled hands, which were never ftretch-
ed out but to do good, were pierced and rent afnnder; and
thofe feet which bore the Redeemer of the world, and for
which the very waters had a reverence, were nailed to a tree.
His body, which was the precious workmanfhip of the Holy
Ghoft, and the temple of the Deity, was deftroyed. But his
bodily fufferings were but the body of his fufFerings. It was
the fufFerings of his foul that was the foul of his fufferings.
No tongue can tell you what he endured here. When all
the comforting influences of the Spirit were fufpended, then
an impetuous torrent of unmixed forrows broke into his foul.
O what agonies and confli(fts, what fharp encounters and di-
ftrefFes did he meet with from the wrath of God that was
poured out upon him ! He bore the wrath of an angry God,
pure wrath without any allay or mixture, and alt that wratli
which was due to the ele6l through all eternity for their innu-
merable fins. Sin was fo hateful to God, that nothing could
expiate it, or fatisfy for it, but the death and bitter agonies of
his dear Son.
(4.) Confider the caufe of his fufferings. It was not for
any fin of his own, for he had none, being holy, harmlefs, un-
defiled, and feparate from finners. They were made his only
by a voluntary fufception, by taking his people^s f ns upon
him. And though they were only imputed to him, yet God
would not fpare him. So that there is nothing wherem the
divine holinefs and hatred of fin is fo manifefi: as in the fuffer-
ings of his own dear Son. This was a greater demonftration
thereof than if all men and angels had fuffered for it eternally
in heli-fire.
It remains now to fhut up this point with a few infe«
rences.
I. Hence fee the great evil of fin. It flrikes againft the
divine holinefs, which is the peculiar glory of the Deity -, i'o
O 2 that
7o8 Of God and his PerfeBions,
that it is not only contrary to our own intereft, but to
the very nature of God. All fin aims in general at the be-
JKg of God, but el'pecially at the holinefs of his being.
There are fome fins that ftrike more directly againfi: one
divine perfection, Tind fome againft another ; but all fins
agree together in their enmity againft the holinefs of God.
Hence, when Sennacherib's fin is aggravated, the Holy Spirit
takes the rife from this perfecSlion, 2 Kings xix. 22. ** Whom
haft: thou reproached and blafphemed ? and againft whom haft
thou exalted thy voice, and lifted up thine eyes on high ?
even againft the holy One of Ifrael." God cannot but hate
that which is directly oppofite to the glory of his nature, and
the luftre and varnifh of all his other perfections. Now, what
an horrid evil muft that be which is fo contrary to the holy
nature of God, and which is infinitely detefted and abhorred
by him ?
2. Hence fee the excellency of true gofpel-holinefs. Holi-
nefs is the glory and beauty of God, and the glory of the hea-
venly angels •, and therefore it muft be the glory of men and
women, that which makes them truly glorious. In this re-
fpeCt the King's daughter is faid to be all glorious iwithin.
The church is glorious, becaufe ftie is holy. Hence Chrift
ianCtifies and cleanfes it, that he may prefent it to himfelf a
glorious church, Eph. v. 25. 26. Holinefs is the image of
God in the rational creature. The more holy one is, the more
like is he to God. This is our chief excellency. Man's ori-
ginal glory and happinefs confifted in this \ and the excellency
of angels above devils lies in this. Holinefs hath a felf-evi-
dencing excellency in it. There is fuch a beauty and majefty
in it, as commands an acknowledgment of it from the con-
fciences of all forts of knowing men.
3. God can have no gracious communion with unholy fin-
ners : "For what fcllowfliip hath righteoufnefs with unrigh-
teoufnefs ? and what communion hath light with darknefs ?'*
2 Cor. vi. 14. It is fimply impofiible that an infinitely holy
God fiiould embrace vile polluted finners, that are not waftied
from their filthinefs. They can have no fellowfhip with him
here or hereafter. God will not give impure finners one good
look ; for " hs is of purer eyes than to behold evil, and can-
not look on iniquity," Hab. i. 13. All communion is founded
on union, and union i;pon likenefs. But what likenefs is there
between a holy God and vile polluted creatures? Therefore
they can never expert to have any communion with him, un-
lefs they be made clean. Hence they are directed to this, in or-
der to their communion with God, Jam. iv. 8. " Draw nigh
to
0/God and his Perfe&iotis. IC9
to God, and he will draw nigh to you : clean fe your hands,
ye finners, and purify your hearts, ye double-minded." 2 Cor.
vi. 17. 18. ** Come out from among thein, and be ye fepa-
rate, faith the Lord, and touch not the unclean thing ; and I
will receive you, and will be a Father unto you, and ye fhall
be my fons and daughters, faith the Lord Almighty."
4. The beft of faints, who have attained the higheft degrees,
and made the greatefl improvements in holinefs and purity,
may be afhamed in the prefence of an infinitely holy God ;
for they are far fliort of that holinefs which God requires, and
all the purity they have attained is fadly tindlured with impu-
rity. It had this effedl upon the evangelical prophet, when
he had a vifion of the holy God, If. vi. 5. " Wo is me," fays
he, ** for I am undone, becaufe I am of unclean lips, and I
dwell in the midfl: of a people of unclean lips : for mine eyes
have feen the King, the Lord of hofts."
5. Defpifers of holinefs are defpifers of God. For holinefs
is the glory of God, and that in which he delights above all
things. For men, therefore, to defpife holinefs in the faints,
and to make a mock of their holy lives and praflices, is a high
contempt of the holy God, who will highly refent fuch a great
indignity done him.
6. There is no accefs to God without a Mediator. " For
our God is a confuming fire," Heb. xii. 29. and our fin hath
made us as fl:ubble fully dry. He is infinitely pure and holy,
and we are vile filthy creatures : fo that it is quite im,pofiible
for us to have any accefs to him, or communion with him, on
our own account. We have all reafon to cry out, as i Sam.
vi. 20. " Who is able to ftand before this holy Lord God r"
There is no {landing before him without a Mediator. The
fpots and blemifhes of our beft duties cannot be hid from the
eyes of his holinefs. He cannot accept of a righteoufnefs
lower than that which bears fome fuitablenefs to the holinefs
of his nature : but even our highefi: obedience and befi: righ-
teoulhefs does not in any degree fuit the divine holinefs ; and
therefore it cannot challenge any acceptance with God. The
righteoufnefs of Chrift, being the righteoufnefs of God, a per-
fe(5l and unfpotted righteoufnefs, is that wherein alone the ho-
linefs of God can acquiefce, and is the foundation of al^ accefs
to God, and communion with him.
7. Is God infinitely and neceflarily holy, fo that he cannot
but hate fin } then how admirable is the patience of God to-
wards this land, and the generation wherein we live .'* How
much fin and wickednefs abounds amongfi: us ? Alas ! all
kinds
1 1 6 Of God and his PerfeBions,
kinds of fin wofully prevail at this day among all ranks and
degrees of perfons, high and low, rich and poor, noble and
ignoble : all have corrupted their way. Sins of a heinous na-
ture are to be found among us, fuch as bid God a defiance 5
horrid blafphemies, hideoi^s oaths, vile adulteries, cruel op-
preflions, contempt of religion, and grofs profanation of the
Lord's day. Add to all thefe, ingratitude, worldlinefs, pride,
and felf- conceit among fuch as are more em.inent for a profef-
fion of religion. All thefe are committed under a clear go-
fpel-light, after fignal mercies and deliverances, againfl: the
moft folemn covenant-engagements, perfonal and national, and
againft manifold rebukes and warnings from the word and
providence of God. And, alas ! how are thefe fins inereafed
and multiplied ? Who can compute the number of the fins
which one profane wretch is guilty of ? But what are thefe to
the fins of a whole city? and what are the fins of a whole city
to the fins of the whole nation ? Who can compute the num-
ber of the fins which Scotland is guilty of in one day ? But
what are thefe to the fins which have been committed for a
great many years pafi: ? Ah ! we are a people deeply laden
with iiiquity. O what matter of admiration is here, that God
bears fo long with us ! His holinefs and purity renders his pa-
tience the more aftonifhing. O the riches of his forbearance
towards us ! Admire it and adore it, and praife and blefs him
for it ; and beware of abufing it, by taking liberty to go on
in fin, becaufe of it. Such an amazing patience, if abufed,
will render our judgment very fevere.
8. Lajily, Be exhorted to make a fuitable improvement of
the holinefs of God, by fleeing to Jefus Chrift, whole perfect
righteoufnefs alone can make you acceptable to God, and whofe
Spirit can fanclify and cleanfe you ; by giving thanks at the
remembrance of the divine holinefs, by proclaiming the glory
thereof; and by fludying holinefs in all manner of life and
converfation.
Fifthly^ The next communicable attribute of God that falls
under our confickration is his jujlice, which is the perfect rec-
titude of his nature, whereby he is infinitely righteous and
equal, both in himfelf, and in all his dealings with his creatures,
Deut. xxxii. 4. *< Juft and right is he." God is juft to him-
i'elf in ailing in all things agreeable to his nature and perfec-
tions. All his adlions are fuch as become fuch a pure and
holy being as he is. He cannot do any thing that is contrary
to the perfcdlion of his nature : he cannot lie nor deny himfelf.
He is juft to himfelf in maintaining his own glory, and his di-
vine rights and prerogatives ; for he "will not give his glory to
another.
Of God and his FerfeBiGiis. 1 1 1
another. And he is juft towards his creatures in ail his deal-
ings with them, particularly with man. Here God may be
confi'Jered, i. As a fovereign Lord; and, 2. As fupreme Go-
vernor and Judge of the world.
(i.) As fovereign Lord. And {o he hath a right to do with
his own what he will. Fie may order and difpofe of all the
creatures according to his pleafure, Dan. iv. 35. We are all
in his hand as clay in the hand of the potter. He hath a fove-
reign and ablolute right to ufe and difpofe of us according
to bis own pleafure, to fet bounds to our habitation, carve
out our lot in the world, and fet us high or low, in profperi-
ty or adverlity, as he pleafeth. It is fo alfo, as to his difpen-
fations of grace. He may give grace to whom he will, and
with-hold it from whom he will ; and what he wills in that
matter is juft and right, becaufe he wills it.
2. As fupreme Governor and Judge of the world. And fo
he is juft in governing his rational creatures in a way agree-
able to their nature, according to a law which he has given
them. His juftice in this character is either legiflative or exe-
cutive.
(i.) There is a legiflative juftice, which is that whereby he
gives moft juft and righteous laws to his creatures, command-
ing; and forbidding what is fit for them in right reafon to do
and forbear. " For the Lord is our judge, the Lord is our
king, the Lord is our lawgiver," If. xxxiii. 22. Man being .1
reafonable creature, capable of moral government, therefore,
their. God might rule him according to his nature, he hath
given him a law, confirmed by promifes of reward, to draw
hirn by hope, and by threatenings of punifhment to deter him
by fear. Hence Mofes tells the Ifraelites, that he had " fet
before them life and good, and death and evil,'* Deut. xxx.
15. and that he had " fet before them life and death, bleffing
and curftng," ver. 19.
(2.) There is God's executive juftice, called alio by fome
his judicial juftice, by others his diftributive juftice. In this
refpecl he is juft in giving every one his due, and in rendering
unto all men according to their works, without refpeft of
perfons. This executive juftice of God is either remunerative
or afflictive.
[i.] lliere is a remunerative or rewarding juftice. God
is juft in rewarding the righteous, Pfal. Iviii. 11. "Verily
there is a reward for the righteous.'' The faints (liall not
ferve him for nought. Though they may be lofcrs for him,
yet they Ihall not be lofers by him, Heb. vi. 10. " God is not
unrighteous
112
Of God and his PerfeBions.
unrihgteous to forget your work and labour of love.'* He
bountifully rewards his people's obedience, and their diligence
and faithfulnefs in his fervice. Hence David fays, Pfal. xviii.
20. " The Lord rewardeth me according to my righteoufnefs."
Sometimes he rewards them with temporal bieffings : for god-
linefs hath the promilb of this life, as well as of that which is
to come. Sometimes Providence doth notably interpofe, and
load obedience with bieffings here in the world, to the con-
vi(Slion of all beholders, fo that men are conftrained to fay,
" Verily there is a reward for the righteous." But however
he do as to outward things, yet he rewards his people with in-
ward bieffings. There are freffi fupplies and influences of
grace, near and intimate communion with him, fweet mani-
feftations of his favour and love, intimations of peace and par-
don, and joy and peace in believing, &c. Even « in keeping
his commandments there is great reward," Pfal. xix. ii.
And he rewards them with eternal bieffings, 2 ThelT. i. 7.
Now, this reward is not of debt but of grace. It doth not im-
ply any merit, but is free and gratuitous. It is not becaufe
they deferve it, but becaufe Chrift has merited it, and God
has gracioufly promifed it.
[2.] There is an affli<Stive juftice. God is juft in all the
afflictions and troubles which he brings upon his creatures ;
becaufe he always punifhes linners by a law. The violations
of his holy and righteous laws make them obnoxious to his
judgments. Sometimes God fends afflidions upon people to
chaftife and correct them for their fins. Now, ail the troubles
of believers are of this kind : for as many as he loves, he
rebukes and chaftens. Some of their afHidions are in
tended to reduce them from their ftrayings. Hence fays
David, "Before I was afflicted I went aftray,'* and, "It
was good for me that I was afflicled." Indeed God chufeth
ibme in the furnace of affliction. The hot furnace is God's
workhoufe wherein he fometimes formeth velTels of honour.
ManalTeh is an eminent inftance of this. Many that were
never lerious before, are brought to confider their ways in
their affliction. Sometimes God takes vengeance on wicked
men for their fins and difobedeince to his laws 5 and this is
called vindidlive juftice, Rom. iii. 5. 6. which is efTential to
the nature of God, and is not merely an effeCt of his will.
He cannot let iln go unpunifhed. He not only will not,
but he cannot acquit the wicked. But more of this after-
wards.
I Th?
Of God and his Pei'feBions. 113
The juftice of God is manifeiled and difcovered,
1. In the temporal judgments which he brings upon finners
even in this uf'e. The laints own this, Neh. ix. 33.'** Thou
art i aft in all that is brouglu upon us." The end and defign
of all God's judgments is to witnefs to the world, that he is a
juft and righteous God All the fearful plagues and terrible
judgments which God has brought upon the world, proclaim
and manifeft his juftice.
2. In fentencing fo many of A-dam's pofterity to everlafting
pains and torments for fin, according to that dreadful fen-
tence which fhall be pronounced at the laft day, Matth. xxv.
41. " Depart from me, ye curfed, into everlafting fir-^, pre-
pared for the devil and his angels." If you could defcend in-
to the bottomlefs pit, and view the pains and torments of hell,
and hear the terrible flirieks and roarings of the damned wal-
lowing in thefe fulphurcous flames, you could not fliun to
cry out, O the feverity of divine juftice ! Though they are the
works of God's own hands, and roar and cry under their tor-
ments, yet they cannot obtain any mitigation of their pains,
nay, not fo much as one drop of water to cool their tongues-
That an infinitely good and gracious God, that delights in
mercy, fhould thus torment fo many of his own creatures, O
how incorruptible muft his juftice be !
3. In the death and fufferings of Chrift. God gave his be-
loved Son to the death for this end, that it might be known
what a juft and righteous God he is. So the apoftle fliews
us, Rom. iii. 25. " Whom God hath fet forth to be a propi-
tiation, through ^-'.ith in his blood, to declare his righteouf-
-nefs," &c. He fet him forth in garments rolled in blood, to
declare his juftice and righteoufnefs to the world. After man
turned rebel, and apoftatifed from God, there was no v/ay to
keep up the credit and honour of dirine juftice, but either a
ftri^ execution of the law's fentence, or a full r;iti<=fa6lion. The
execution would have deftroyed the whole race of Adam.
Therefore Chrift ftepped in, and made a iafticient fatisfa^^ion
by his death and fufferings, diat fo God might exercife his
mercy without prejudice to his juftice. Thus the hlooJ of the
.Son of God muft be fhed for fin, to let the world fee that he
is a juft and righteous God. The juftice of God could and
would be fatistied with no lefs. Henc< it is faid, Rom. vili.
32. " God fpared not his own Son, but delivered him up to
the death for us all." If forbearance might have been expell-
ed from any, furely it might from God, who is full of pity and
render mercy: yet God in ihis cafe fpared him not. If one
P migh
114 0/ God and his PerfeBiom,
might have expedted fparing mercy and abatement from any,
furely Chrift might moft of all expeft it from his own Father:
yet God fpared not his own Son. Sparing mercy is the low-
eft degree of mercy ; yet it was denied to Chrift, when he
ftood in the room of the ele6t. God abated him not a minute
of the time appointed for his fufterings, nor one degree of the
wrath which he was to bear. Nay, though in the garden,
when Chrift fell on the ground, and put up that lamentable
and pitiful cry, '* Father, if it be poffible, let this cup pafs
from me ;" yet no abatement was granted to him. The Fa-
ther of mercies faw his dear Son humbled in his prefence, and
yet dealt with him in extreme feverity. The fword of juftice
was in a manner afleep before, in all the terrible judgments
which had been executed on the world; but now it muft be
awakened and roufed up to pierce the heart of the blefled Re-
deemer. Hence it is faid, Zech. xiii. 7. " Awake, O fword,
againft my ftiepherd, and againft the man that is my fellow,
faith the Lord of hofts : fmite the ftieplierd." If divine juftice
had defcended from heaven in a vifible form, and hanged up
millions of finners in chains of wrath, it had not been fuch ai
demonftration of the wrath of God, and his hatred of fin, as
the death and fufFerings qf his own Son. When we hear that
God expofed his own Son to the utmoft feverity of wrath and
vengeance, may we not juftly cry out, O the infinite evil of
lin ! O the inflexible feverity of divine juftice ! It is a fearful
thing to fall into the hands of the living God.
4. The juftice of God will be clearly manifefted at the great
day. God hath reared up many trophies already to the ho-
nour of his power and juftice out of the ruins of his moft in-
folent enemies : but then will be the moft folemn triumph of
jdivine juftice. The apoftle tells us, Afts xvii. 31. that " he
Jiath appointed a day in the which he will judge the world in
arighteoufnefs, by that man whom he hath ordamed : wheieof
he hath given afliirance unto all men, in that he hath raifed
him from the dead." On that awful day the juftice and righ-
teoufnefs of God fliall be clearly revealed ; therefore it is
called " the day of the revelation of the righteous judgment
of God," Pvom. ii. 5. The equity of God's dealings and dif-
penfations is not now fo fully feen : but all will be open and
manifeft on that day.. Then he will liberally reward the righ-
teous, and feverely punifh the wicked.
5. God's juftice will fliine for ever in the torments of the
damned in hell. The fmoke of their furnace, their yellings
and roarings^ will i^roclaim through eternity the inexorable
juftice
Of God and his PerfeBions, iij
juftice and feverlty of God. It is not enough for the fatisfac-
tion of his jullice to deprive them of heaven and happinefs ;
but he will inflid the moft tormenting punifhment upon fenfe
and confcience in hell. For as both foul and body were guil-
ty in this life, the one as the guide, the other as the inftru-
ment of fin, fo it is but juft and equal that they fliould both
feel the penal effects of it hereafter. Sinners fliall then be
tormented in that wherein they moft delighted : they ftiall
then be invefted with thofe objects which will caufe the moft
dolorous perceptions in their fenfitive faculties. The lake of
fire and brimftone, the blacknefs of darknefs for ever, are
words of a terrible fignification. But no words can fully ex-
prefs the terrible ingredients of their mifery. Their punifli-
itient will be in proportion to the glory of God's majefty that
is provoked, and the extent of his power. And as the foul
was the principal, and the body but an acceflary in the \Vorks
of fin ; fo its capacious faculties fliall be far more tormented
than the limited faculties of the outward fenfes. The fiery-
attributes of God fliall be tranfmitted through the glafs of
confcience, and concentred upon damned fpirits. The fire
without will not be fo tormenting as the fire within them.
Then all the tormenting pafl[ions will be inflamed. What
rancour, reludlance, and rage, will there be againft the juft
power that fentenced them to hell ! what impatience and in-
dignation againft themfelves for their wilful and inexcui^ble
fins, the juft caufe of it ! how will they curfe their creation,
and wifli their utter extinction as the final remedy of their
mifery ! But all their ardent wifiies will be in vain. For the
guilt ov fin will never be expiated, nor God fo far reconciled
as to annihilate them. As long as there is juftice in heaven,
or fire in hell, as long as God and eternity fliall continue,
they muft fuff*er thofe torments which the ftrength and pa-
tience of an angel cannot bear one hour. The juftice of God
will blaze forth for ever in the agonies and torments of the
damned.
It may not be improper here to take notice of, and anfwer
fome objections that are made againft the divine juftice.
Objeci. I. If God be infinitely juft and righteous, how ftands
it with his juftice that infolent contemners of his majefty and
laws fliould profper in the world ? This was obferved by the
faints long ago; fee Pfal. Ixxiii. $» 6. "] . 12.; and has proved
a ftumbling-block to fome of God's own children, and has
been apt to make them queftion his jiiftice ; fee Job xxi. 7. — ■
I A, Jer. xii. 1.2. But in anf^^er, confider^
Vi I.
1 16 Of God and his FerfeStiam.
1. That the wicked may be fometimes inftruments to do
God's work. Though they do not defign and intend his glo-
ry, jet they rnay be inllriimental in promoting it. Thus Cy-
rus was inftrumental for the building of God's temple at Je-
rufalem. Now, there is fome kind of jullice in it that fuch
perfons fhould have a temporal reward. God is pleafed to
fufier thofe to profper under whofe wings his own people are
llieltered. He will not be in any man's debt. Nebuchadnez-
za" did fome fervice for God, and the Lord rewarded him for
it, by granting him an enlargement of greatnefs, Ezek. xxix.
18. U). 20.
2. God doth not always let the wicked profper in their fin.
There are fome whom he puniflieth openly, that his juftice
may be obferved by all. Hence the Pfalmift faith, " The
wicked is fnared in the work of his own hands," Pfal. ix. i6.
Sometimes their profperity is but fliort-lived, and they are
fuddenly caft down, as the Pfalmilt remarks, Pfal. Ixxiii. 18.
19. 20. His juftice is feen ftriking men dead fometimes in
the very a£l of fin ; as in the cafe of Zimri and Cozbi, Pha-
raoh, Sennacherib, &c.
3. God fufFers men to go on in lin and profper, that he may
render them the more inexcufable. This goodnefs and for-
bearance ftiould lead them to repentance ; and when it does
not, it aggravates their fin, and makes them the more inex-
cufable, when he comes to reckon with them. Hence it is
faid of Jezebel, " I gave her fpace to repent of her fornica-
tion, and fhe repented not," Rev. ii. 21. God fpins out his
mercies towards finners ; and if they do not repent and amend,
his patience will be a witncfs againft them, and his juftice will
be more cleared in their condemnation.
4. If God let the wicked profper for a while, the vial of
his wrath is all that while filling up, his fword is whetting ;
and though he forbear them for a time, yet long-fuflerin^ is
not forgivenefs. The longer it be ere he give the blow, it
will be the heavier when it comes. The laft fcene of juftice
is coming, when the wicked fhall be turned into hell, and all
the nations that forget God. There is a day of wrath ap-
proaching, and revelation of the righteous judgment of God.
Then he will glorify his juftice in taking vengeance on them
for all their fins. God hath an eternity in which he will pu-
nifli the wicked. Divine juftice may be as a lion afleep for
u time J but at laft this lion will awake, and roar upon the
finner. Their long continued profperity will heighten their
eterniil condemnation. There are many finners in hell who
lived
Of God and his PerfeBions, n^
lived in gfeat pomp and profperity in the world, and are now
roaring under the terrible laflies of inexorable juftice. Thus
ye may fee that the profperity of the wicked is confiftent
enough with the juftice of God.
OhjcB. 2. God's own people oft-times fuffer great afflidions
in the world ; they are perfecuted and oppreiTed, and meet
with a variety cf troubles, Pfal. Ixxiii. 14. How ftands this
with the juftice of God ?
Anf. I. The ways of God's judgm.ents, though they are
fometimes fecret, yet they are never unjuft. God doth not
afflid willingly, nor grieve the children of men. There are
culpable caufes in them from which their afHi6i;ions fprinn".
They have their fpots and blemifties as well as others.
Though they may be free from grofs and atrocious crimes,
yet they are guilty of much pride and pafTion, cenforiouf-
nefs, worldlinefs, &:c. And the fins cf God's people are
more provoking in his fight than the fins of other men. And
God will not fuffer them to pafs without correction, Amos
iii. 2. " You only have I know^n of all the families of the
earth; therefore I will punifii you for your iniquities." This
juftifiesGod in all the evils that befal them.
2. All the trials and fufterings of the gQ^vj are defigned
to refine and purify them, to promote their fpiritual and eter-
nal good, Heb. xii. 10. Nothing proclain^s God's faithful-
nefs more than his taking fuch a courfe with them as may
make them better. Hence fays David, Pfal. cxix. 75. "I
know, O Lord, that thy judgments are right, and that thou
in faithfulnefs haft afflicted me." Though they are fometimes
pinched with wants', and meet with various outward troubles,
jet even thefe are the accompliftiments of a gracious proraife,
and are ordered for their good. It is to chaftife them for
their fin, and quicken them to repentance and mortification,
to try and exercife their faith and patience, their fincerity and
love to God, to wean their hearts from the world, and to
promote their growth in grace.
3. It is no injuftice in God to inflict a lefier punifliment to
prevent a greater. The beft of God's children have that in
them which is meritorious of hell •■, and doth God any wrong-
to them when he ufeth only the rod, when they deferved the
fcorpion ? An earthly parent will ]iot be reckoned cruel or
unjuft, if he only correct his children who deferved to be
difinherited. When God corrects his children, he only puts
wormwood into their cup, whereas he might till it up with
itre ar.d brimftone. Under the greateft preflure, they have
I juft
1 1 8 Of God and his TerfeBions,
juft caufe rather to admire his mercy, than to complain of his
juftice. So did the afflifled church, " It is of the Lord*s mer-
cies that we are not confiimed.'*
OhjeB. 3. If God be ijifinitely juft, how could he transfer
the punilliment from the guilty ? This is the objeftion of the
Socinians againft Chrift's fufFerings for the fins of the eled.
It is a violation of juftice, fay they, to transfer the punifti-
inent from one to another. How then could the righteous
God punidi his innocent Son for our fins ?
I anfwer to this in general, That in fome cafes it is not
unjuft to punifti the innocent for the guilty. For though au
innocent perfon cannot fuffer as innocent without injuftice,
yet hr may voluntarily contract an obligation which will ex-
pofe him to deferved fufferings. The innocent may fufter
for the guilty, when he has power to difpofe of his own life,
and puts himfelf freely and voluntarily under an obligation
to fuffer, and is admitted to fuffer by him who has power
to punifh, and when no detriment, but rather an advantage,
accrues to the public thereby. In thefe circumftances juftice
liath nothing to fay againft the puniftiing of an innocent per-
fon in the room of the guilty. Now, there is a concurrence
of all thefe in the cafe in hand. For,
1. Chrift had abfolute power to difpofe of himfelf. One
reafon why a man is not allowed to lay down his life for an-
other is, becaufe his life is not at his own difpofal. But
Chrift was abfolute lord of his own life, and had power to
keep it or lay it down as he pleafed. So he declares, John x.
18. " No man taketh it from me, but I lay it down of
myfelf : I have power to lay it down, and I have power to
take it again. This commandment have I received of my
Father."
2. He freely confented to fuffer for his people, and to un-
dergo the puniftiment that they deferved. To compel an in-
nocent perfon to fufter for the offences of another, may be an
injury. But in this cafe there was no conftraint : for Chriil
inoft willingly offered himfelf: yea, he was not only willing,
but moft earneft and defirous to fufter and die in our room,
Luke xii. 5c. " I have a baptifm to be baptifed with; and
how am 1 ftraitened till it be accompliilied?"
3. The Father admitted him as our Surety, and was well
content that his fuff'eriiigs ftiould ftand for ours, and that we
thereupon ftiould be abfclvcd and difcharged. It W2S the
I'^ather's will that Chrift ftiould undertake this work. Hence
it IS faid. Pfc-1. xl, 8. '' I delight to do thy will, O mv God."
And
Of God and his Per/e&ions. 119
And the Father loved Chrift, becaufe he fo cheerfully con-
fenced to it, John X. 17. " Therefore doth my Father
love me, becaufe I lay down my life, that I might take
it again."
4. There was no detriment to the public by Chrifl's death ;
but, on the contrary, many advantages redounded to it there-
by. One reafon why an innocent man cannot fufFer for a ma-
lefa6lor, is, becaufe the community would lofe a good man,
and might fufFer by the fparing of an ill member, and the in-
nocent fufFerer cannot have his life reftored again being once
loft. But in this cafe all things are quite otherwife : for
(iChrift laid down his life, but fo as to take it up again. He
rofe again on the third day, and death was f wallowed up of
vidory. And thofe for whom he fuffered were reclaimed,
efFedually changed, and m^de ferviceable to God and man.
So that here there was no injury done to any party by Chrift's
fufFerings, though an innocent perfon. Not to them for whom
he died ; for they have inexpreflible benefit thereby : he is
made to them wifdom, righteoufnefs, fanftification, and re-
demption. Not to the perfon fufFering : for he was perfeftly
willing, and fuffered nothing without his own confent. Not
to God : for he himfelf found out the ranfom, and admitted
Chrift as our Surety. Not to any thing concerned in the go-
vernment of God : for by the death of Chrift all the ends of
God's government were fecured. His honour was hereby
Vindicated, the authority of his law preferved, and his fub-
jefts, by fuch an inftance of feverity on his own Son, were
deterred from violating it. So that there is no injuftice to
any in God's punifhing Chrift in his people's ftead.
ObjeB. 4. How is it confiftent with the juftice of God to
punifti temporary lins with eternal torments in hell ? Some '
think it hard, and fcarce confiftent with infinite juftice, to
infli6t eternal punifhment for fins committed in a little time.
But to clear the juftice of God in this, confider,
I. That eternal punifhment is agreeable to the faniSlion of
the lav/. The wifdom of God required, that the penalty
threatened upon the tranfgrefTor fhould be in its own nature
fo dreadful and terrible, that the fear of it might conquer
and over-rule all the allurements and temptations to fin. If
it had not been fo, it would have refleded upon the wifdom
of the Lawgiver, as if he had been defective, in not binding
his fubjedls firmly enough to their duty, and the ends of
government would not have been obtained. And therefore
the firft and fecond death was threatened to Adaru in cafe of
difobedience
I io Of God and his Perfe&iotts,
difobedience. And fear, as a watchful fentinel, was placed
in his breaft, that no guilty thought or irregular defire ftiould
enter in to break the tables of the law depofited there. So
that eternal death is due to finners by the fanftion of the
Jaw.
2. The righteoufnefs of God in punifliing the wicked for
ever in hell will appear, if ye confider that God by his infal-
lible promife aflurea us, that all who fincerely ferve and obey
him fliall be rewarded with everlafting happinefs. They
fliall receive a bleffednefs moft worthy of God to bellow, a
bleflednefs that far furmounts our moft comprehenlive
thoughts and imaginations. For eye hath not feen, ear hath
not heard, nor hath it entered into the heart of man to con-
ceive, what God hath prepared for them that love him. Now,
if everlafting felicity be defpifed and rejedted, nothing re-
mains but endlefs mifery to be the finner's portion. The con-
fequence is infallible-: For if fin, with an eternal hell in its
retinue, be chofen and embraced, it is moft juft and equal that
the rational creature ftiould inherit the fruit of its own
choice. What can be more juft and reafonable, than that
thofe who are the (laves of the devil, and maintain his party
here in the v/orld, ftiould have their recompenfe with him
for ever hereafter ? Nothing can be more juft, than that thofe
who now fay to the Almighty, Depart from us, we defre
not the knowledge of thy ways, ftiould receive that dread-
ful fentence at laft, Depart from mcy ye an fed, i?ito e'uerlaji-
ingfire.
3. The puniftiment of the damned muft be eternal, becaufe
of the immenfe guilt and infinite evil of fin. It is owned by
common reafon, that there ought to be a proportion between
the quality ©f the offence and the degree of the punifiiment.
Jcftice takes the fcales into its hand before it takes the fword.
It is a rule in all forts of judicature, that the degrees of an
offence arife according to the degrees of dignity in the per-
fon off*ended. Now, the majefty of God is truly infinite,
againft whom fin is committed ; and confequently the guilt of
fin exceeds our boujidlefs thoughts. One aft of fin is rebel-
lion againft God, and includes in it the contempt of his maje-
fty, the contradidion of his holinefs, which is his peculiar
glory, the denial of his omnifcience and omniprefence, as if
he were confined to the heavens, and bufied in regulating the
harmonious order of the ftars, and did not obferve what is
done here below. And there is in it a defiance of his eternal
power^ and a provoking him to jealoufy, as if we were ftrong-
er
t>f God and his FerfeBlons* 1 21
er than he. O, what a diihonour is it to the God of glory^
that proud dull fliould flee in his face, and controul his au-
thority ! What a horrid provocation is it to the Moll High,
that the reafonable creature, that is naturally and aecelTa-
rily k fubjed, fliould defpiie the divine law and Lawgiver ?
Frorh this it appears that fin is an infinite eviL There is in
it a concurrence of impiety, ingratitude, perfidioufnefs, and
whatever may enhance a crime to an excefs of wickediiefs.
Novv, fin being an infinite evil, the punifliment of it mail al-
fo be infinite ; and becaufe a creature is not able to bear a
punifliment infinite in degree, by reafoii of its finite and li-
mited nature, therefore it muft be infinite in its duration.
And for this caafe the punifliment of the damned fliall never
have an end. The almighty pov\^er of God will continue
them in their being, but they will curfe and blafpheme that
fupport, which fliall be given them only to perpetuate their
torments ; and ten thoufand times wifli that God would de-
ftroy them once for all, and that they might for ever flirink
away into nothing. But that will never be granted to them.
No J they fliall not have fo much as the comfort of dying,
nor fliall they efcape the vengeance of God by annihila-
tion.
4. Their punifliment mufl: be eternal: for the willy re-
main for ever unqualified for the leail favour. The damned
are not changed in hell, but continue their hatred and blaiphe-
mies againfl: God. The feeds of this are in obfliinate (in-
ners here in the world, who are ftyled haters of God : but
in the damned this hatred is dired and explicit ; the fever is
heightened into a phrenzy. The glorious and ever-biefled
Ood is the objed of their curfes and eternal averfion. Our
Lord tells us, that in hell ^^ there is weeping and gnafliing of
teeth," i. e. extreme forrow and extreme fury. Defpair and
rage are the proper paflions of lofl; fouls. For when the
guilty fufierers are fo weak, that they cannot by patience en-
dure their torments, nor by flrength refifl: the power that
infii61:s them, and withal are wicked and fl;ubborn, they are
enraged and irritated by their mifery, and foam out blafphe-
mies agamfl: the righteous Judge. We may apply to this pur-
pofe what is faid of the worfliippers of the beafl:. Rev. xvi.
10. II. " They gnawed their tongues for pain, and blafphe-
med the God of heaven, becaufe of their pains and their
fores, and repented not of their deeds." The torment and
blafphemies of chefe impenitent idolaters are a true repre-
fentatioa of the ftate of the damned. Now, a5 they will al-
VoL. L Q^ ways
12 2 ' ' ^f ^^^ ^^^ ^^^ PerfeBlons,
•ways fin, fo they muft always fuiFer. On thefe accounts,
then, it is agreeable to the wifdom and juftice of God that
their pains and torments be eternal.
But now it is time to fhut up this point with a few infer-
ences.
I. It is inconfiftent with the nature of God to let fin go un-
puniftied ; or, vindictive juftice is effential to God. To clear
this, confider,
(i.) This is evident from the light of nature. For that
God is juft, is ftrongly and deeply ftamped upon the minds of
the children of men. Hence, when the barbarians faw the
viper faften upon Paul's hand, the}/ cried out that venge-
ance purfued him as a murderer, A6ts xxviii. 4. The very
inftinct of nature told them, that there was a connexion be-
tween guilt and punifhment. To deny God to be juil, is to
offer violence to the principles of nature, to put a lie upon
thofe notions which are born with and impreffed upon our
jeafon. It is to condemn confcience as a cheat, and all the
terrors thereof as a falfe alarm. In a word, it is to eradicate
all religion, and to open a floodgate to all wickednefs and
impiety.
(2.) This appears from fcripture affertions and examples.
[i.] Confider fcripture examples and declarations, fuch as
Rev. xvi. 5. " Thou art righteous, O Lord, becaufe rhou
haft judged." Rom. ii. 5. — "The righteous judgmuit of
God." 2 Theft". 1. 6. " It is a righteous thing with God
to recompenfe with tribulation." Heb. ii. 2. *' Every tranf-
greflion and difobedience received a juft recompenfe oi re-
■ward." Heb. xii. 29. " Our God is a confuming fire." Rom.
5. 32. " Knowing the judgment of God, that they which
commit fuch things are worthy of death." Compare Gen.
xviii. 25. ** Shall not the Judge of all the earth do right?"
£2.] Think upon fcripture-examples, with refpedt to this
matter. The angels, the flower and glory of the creation,
the firft-born of intelligent beings, when they revolted from
their Maker, were doomed and caft into hell, where they lie
referved in chains of darknefs unto the judgment of the laft
day. Our firft parents, and in them all their pofterity, be-
caufe of their apoftafy, were fentenced to death and mifery.
The old world, except eight perfons, were fwept off the face
of the earth, by a devouring deluge, on account of their im-
piety. Sodom and Gomorrah w^ere by fire from heaven con-
fumed to .1 files, becaufe of their vile uncieannefs. The Egyp-
tians funk under multiplied plagues, becaufe they hardened
themfelves
Of God and his PerfeBions, 123
themfelves againft the Lord, and would not let Ifraelgo. Yea,
the Tfraelites themfelves met with many fevere judgments in
the wildernefs, in Canaan, and in Babylon, becaufe they re-
belled againft the Lord their God. In a word, this people at
laft, for murdering the Meffiah, and rejecting the gofpel, were
deftroyed with a great deftru£tion at the fiege of Jerufalem,
where eleven thoufand perifhed by fword, famine, and pefti-
lence, and very near a hundred thoufand more were carried
away captive.
(3.) This appears from the nature of God, which carries
in it the utmoft deteftation of fin ; and this neceflarily pro-
duces punilhment. " Upon the wicked God will rain fnares,
fire, and brimftone, and an horrible tempeft," Pfal. xi. 6.
Now the reafon of all this holy feverity is given in the very
next verfe, " For the righteous Lord loveth righteoufnefs."
His holy nature prompts him to love righteoufnefs, and con-
fequentiy to hate and punilh all unrighteoufnefs.
(4.) It is evident from the nature of fin. What is fin but
the offering of the higheft indignity to the Infinite and Su-
preme Being, the Creator, Preferver, and Benefaftor of man-
kind ? It is an affronting of all his perfections, a reflexion
upon his wifdom, a contempt of his power, an infult to his
holinefs, a difparagement of his gocdnefs, and an open defiance
to his truth and faith fulnel's. If then fin be fuch an evil, an
evil infinitely worfe than we are capable to reprefent it, how
can any imagine that God will forbear or negle6l to punifh
fuch who obftinately love and die in the praftice of it ?
(5.) This will appear, if ye confider God as a Governor
and Lawgiver. For his authority as fuch can .never be pre-
ferved and maintained, if there be an univerfal impunity of
criminal offences. Rebellion againft Heaven would fpread
far and wide, devils and wicked men w^ould grow abfolutely
unruly, the Divine Majefty and dominion v/ould become con-
temptible, and his glorious fovereignty would be rendered vile
and defpicable, if bold offenders 7/ere not feverely checked and
puniftied for their enormities.
(6.) Confider, that if vindictive juftice be not elfential to
God, it will be very hard, if not impolfible, to give any tole-
rable account of the death and fufferings of Chrift.
2. is God infinitely juft? Then there is a judgment to come.
The juftice of God requires that men fliould reap according
to what they have fown ; that it ftiould be well with the righ-
teous, and ill with the wicked. But it is not apparently fo
now in this prefent world. Here things are out of courfe ;
0^2 fia
r24 Of God and his PerfeBions,
fin is rampant, and runs with a rapid violence. Many times
the moft guilty linners are not punifhed in the prefent life 5
they not only efcape the juftice of men, but are under no con-
fpicuous marks of the juftice of God^ As finners profper and
fiourifh, fo faints are wronged and opprelTed. Thev are often
caft in a right caufe, and can meet with no juftice on the
earth; yea, the beft men are often in the worft condition, and
merely upon account of their goodnefs. They are borne
down and opprefled, becaufe they do not make refiftance ; and
are loaded with fufFerings many times, becaufe they bear
them with patience. And the reafon of thefe difpenfations is,
becaufe now is the time of God's patience and of our trial.
Therefore there muft be a day wherein the juftice of God
fliall be made manifeft. Then he will fet all things right.
He will crown the righteous, and condemn the wicked. Then
God fhall have the glory of his juftice, and his righteoufnefs
iiiall be openly vindicated. At the laft day God's fword fliall
be drawn againft offenders, and his juftice ftiall be revealed
before all the world. At that day all mouths fliall be ftopped,
and God's juftice fliall be fully vindicated from all the cavils
and clamours of unjuft men.
3. This lets us fee how unlike to God many men are.
Some have no juftice at t?41. Though their place and office
oblige them to it, they neither fear God nor regard man.
Many times they pervert juftice, they decree unrighteous
decrees, If.x. 1. Many are unjuft in their dealings ; they trick^^
cheat, and defraud their neighbours ; fometimes in ufing falfe
weights, the balances of deceit are in their hands, Hof. xii. 7.
Some hold the Bibl# in one hand, and falfe weights in the
other ; they cozen, defraud, and cheat, under a fpeeious pro-
feflion of religion. Some adulterate their commodities; their
wine is mixed with water. If. i. 22. They mix bad grain
with good, and yet fell it for pure grain. There are many
ways by which men deceive and impofe upon their neigh-
bours. All which fhew what a rare commodity juftice is
among them. But remember this is very unlike God. For
he is the juft and right one ; he is righteous in all his ways.
That man cannot pofllibly be godly who is nor juft. We are
commanded to imitate him in all his imitable perfections.
Though he doth not bid you be omnipotent, yet you ought to
be juft.
4. Is God infinitely juft ? Then we muft not expoftulate
with or demand a reafon of his actions. He hath not only
authority on his fide, but juftice and equity. In all his dif-
penfations
Of God and his PerfeBions. 125
peiifations towards men, however affiidive they be, he is juft
and righteous. He layeth judgment to the line, and righ-
teoufnefs to the plummet. If. xxviii. 17. It is below him to
give an account to us of any of his proceedings. The plumb-
line of our reafon is too fliort to fathom the great depths of
God's juftice : for his judgments are unfearchable, and his
ways paft finding out, Rom. xi. 33. We are to adore his
juftice, where we cannot fee the reafon of it. God's juftice
hath often been wronged, but never did wrong to any. How
unreafonable, then, is it for men to expoftulate with and dif-
pute againft God ?
5. Is God infinitely juft ? Then the falvaticn of Tinners who
have believed in Chriftis moft fecure, and they need not doubt
of pardon and acceptance. " God is faithful and juft to for-
give them their fins," i John i. 9. God hath promifed it,
and he will not break his word ; yea, he ftands bound in
juftice to do it ; for Chrift hath fatisfied his juftice for all your
fins who are believers, fo that it hath nothing to crave of you.
It doth not ftand with the juftice of God to exa6l the fame
debt from you. Your Reedeemer did not only fatisfy juftice,
but alfo merited the exercife of it on your behalf. Hence
it is that God is bound in juftice to juftify you upon your
believing on Chrift ; for he is juft, and the juftifier of him
that believeth in Jefus, Rom. iii. 26. So that the thoughts
even of divine juftice, which are terrible to others, may be
comfortable to believers.
6. Is God infinitely juft? Then the deftruclion of wicked
and impenitent finners is infallibly certain. For the juft God
will by no means acquit the guilty. His juftice, which is ef-
fential to him, cannot but take vengeance on you.
7. Lajily, However feverely the Lord deals \v\t\\ us, he
neither doth nor can do us any wrong j and therefore we
fhould lay our hand on our mouth, Lam. iii. 39. " Why doth
a living man complain, a man for the puiiilbment of his
fins V
Sixthly, The goodnefs of God is the next communicable at-
tribute that falls to be confidered. The divine goodnefs is
that eflfential property whereby he is altogether good in him-
felf, and the author of all good to his creatures : 'Thou art
goody and dojl good, fays the Pfalmift, Pfal. cxix. 68. There
is a twofold goodnefs of God, his abfolute and his relative
goodnefs.
I. There is an abfolute goodnefs of God. This is that
whereby he is conceived to be good in himfelf, without any
relation
126 Of God and his TerfeBions,
relation to his creatures. God is thus good, becaufe his na-
ture is infinitely perfect.
2. There is his relative goodnefs, by which we are to un-
deriland his bounty and benignity. As all fulnefs dwells
in him, fo he hath a lirong inclination to let it out to his
people on all occaiions. The whole earth is full of his good-
nefs, Pfal. xxxiii. 5.
The goodnefs of God is manifefted,
I. In creation. There is no other perfedlion of the di-
vine nature fo eminently vifible in the whole book of the crea-
tures as this is. His goodnefs was the caufe that he made
any thing, and his wifdom was the caufe that he made every
thing in order and harmony. Here the goodnefs of God
iliines with a glorious luftre. All the varieties of the crea-
tures which he hath made are fo many beams and apparitions
of his goodnefs. It was great goodnefs to communicate being to
fome things without himfelf, and to extra6l fuch a multitude
of things from the depths of nothing, and to give life and
breath to fome of thefe creatures. Divine goodnefs formed
their natures, beautified and adorned them with their feveral
ornaments and perfections, whereby every thing was enabled
to a61: for the good of the common world. Every creature
hath a chara61er of divine goodnefs upon it. The whole
v/orld is a map to reprefent, and a herald to prcolaim,this ami-
able pcrfeflion of God. But the goodnefs of God is mani-
fefted efpecially in the creation of man. He raifed him from
the dud by his almighty power, and placed him in a more
fublimc condition, and endued him v/ith choicer prerogatives,
than the reft of the creatures. What is man's foul and body
but like a cabinet curioufly carved, with a rich and precious
gem inclofed in it ? God hath made him an abridgment of
the whole creation : tlie links of the two worlds, heaven and
earth, are United in him. He communicates with the earth
in the duft of his body, and he participates with the heavens
in the cryftal of his foul. He has the life of angels in his
reafon, and that of animals in his fenfe. Further, the divine
goodnefs is manifefted in making man after his image, in fur-
niftiing the world with fo many creatures for his ufe, in giving
him dominion over the works of his hands, and making him
lord of this lower world.
2. In our redemption by Je;fus Chrift. O what aftoniili-
ing goodnefs was it for the great and glorious God to give his
only begotten Son to the death for fuch vile rebels and enemies
as %ve all are by nature I The goodnefs of God, under the name
^f
Of God and his PerfeBions» 127
of his love, is rendered as the only caufe of our redemption
by Chnlt, John iii. l6. " God fo loved the world, that he
gave his only begotten Son, that vvhofoever believeth in him
lliould not perifli, but have ev^erlaftmg life." This is an in-
exprcffibley^, a fo that all the angels of heaven cannot ana-
iyfe. None can conceive or underiland the boundlefs extent
and dimenfions of it. God gave Chrift for us to commend
his love, and fet it off with an admirable luftre. " God com-
mended his love towards us (faith the apoftle ), in that while
we Were yet enemies, Chrill died for us." O what an ex-
penfive goodnefs and love was this ! Our redemption coll God
more than what was laid out on the whole creation. " The
redemption of the foul is precious," fays the Pfalmift.
" We are not redeemed with corruptible things, fuch as fil-
ver and gold, but with the precious blood of Chrift." Here
God parted with his richeft je'.vel, and with the eternal de-
light of his foul. This coft Chrift dear. The Sun of righ-
teoufnefs behoved to be eclipfed, and muft vail the beams of
his divine glory. He made himfelf of no reputation, took
upon him the form of a fervant, and was found in the like-
nefs of linful flefli. He did not appear in wordly pomp and
magnificence, attended with a fplendid retinue, and faring de-
licioufly but in a mean and low condition, without a fettled
dwelling-place, and was expofed to poverty and reproach. He
was a man of forrows, and acquainted with grief. The lafc
fcene of his life was moft painful. Upon the very apprehen-
fion of his laft fuiFerings, it is faid, " he began to be forrow-
ful," as if he had been a ftranger to grief till then. He en-
dured with unparalleled patience all that wrath and mifery
that his people deferved to have fuffered for ever in hell. O
what a dreadful deluge of wrath and fiery indignation fell
from heaven upon our ark, of which that of Noah was only
but a type I He was bruifed and ground to powder as it
were in his agony in the garden. O how did his innocent
foul boil under the fire of divine wrath ! His blood brake
through every pore of the veftel, by the extremity of that
flame. God fpared not his own fon, but dealt with him in.
extreme feverity. He paid the utmoft mite of fatisfaftion
for his people's fins that juftice could demand. O what ad-
mirable love and goodnefs is manifefted here !
3. In his providential conduct and government. Here we
muft diftinguifti a twofold goodnefs of God, common and fpe-
tial.
(i.) There is God's common goodnefs, which is common
to
I2S Of God and his PerfeBtons.
to all the creatures. « God is good to all," fays the Pfalm-
ift. All the creatures tafte of his goodnefs. He prefer ves
them in their beings, continues the fpecies of all things,
concurs with them in their diftind offices, and quickens
the womb of nature. *' O Lord, thou preferveft man and
beaft," fays David. He vifits us every day, and makes us
feel the efFeds of his goodnefs, in giving us rain and fruitful
feafons, and filling our hearts with food and gladnefs. He
waters the ground with his Ihowers, and every day Ihines
with new beams of his goodnefs.
(2.) There is a fpecial goodnefs of God to his own people,
whom he privileges with fpiritual and faving bleffings. His
goodnefs to them is truly wonderful, in pardoning their ini-
quities, healing their fpiritual difeafes, fandifying their ma-
tures, hearing and anfwering their prayers, bearing wjth
their infirmities, accepting their imperfedl fervices, fupport-
ing them under and delivering them froni temptations, fol-
ving their doubts, directing and guiding them in their dif-
ficulties.
4. The goodnefs of God will be moll figiially manifefted
at the laft day. It is laid up in heaven, Pfal, xxxi. 19. O
who can tell how great goodnefs is laid up there r In heaven
they (hall have full draughts of his goodnefs, even as much
as they can hold. There God will be all in all to them, and
com.r.unicate himfelf to them immediately, without the in-
tervention of ordinances.
I Ihall conclude with a few inferences.
I. God is a merciful God, and delights in mtrcj, •* His
tender mercies are over all his works," Pfal. cxlv. 9. There
can be no cafe fo bad as to be above or beyond the reach of
mercy, to fuch as come to him in his own way, if. Iv. 7. fee-
ing his goodnefs is infinite. The difference between the good-
nefs and mercy of God is, that mercy refpeds only the mi-
ferabie, but goodnefs extends to the happy alfo.
OhjeB. But how is the feverity of God againft the wicked,
and the godly too, confiftent with that infinite goodnefs ?
Anf. It is the property of goodnefs to hate and punifii fin.
Hence the Lord faid to Mofes, Exod. xxxiii. 19. " I will
make all my goodnefs pafs before thee, and I will proclaim
the name of the Lord before thee ; and will be gracious to
whom i will be gracious, and will fhew mercy on whom I
will fiiew mercy." Compare chap, xxxiv. 7 " Keeping mer-
cy for thoufands, forgiving iniquity, and tranfgreffion, and
fm, and that will by no means clear the guilty," The afilic-
I tion^
Of God and his flerfeBions. 131
dons of the godly are the exFed of the^c. None of its pre-
efFed goodnefs in them. Hence fays the^ven and earth fludl
6. " Whom the Lord loveth he chaftenefi- The Lord tells
every fon whom he receiveth." And fays the^"^^> t)ut at the
cxix. 71. " It is good for me that I have been al^^ter divers
I might learn thy ftatutes." ^fe fayings
1. God can fully fatisfy the delire of the foul, ana
it may reft with complacency and delight. He is alU^j S-i^^
cient in and to himfelf, and all his creatures. And this botare
tiful God lliould be the centre of our affedlions, defires, an(5
joys. We fhould be reftlefs and uneafy till we fiad hi'n, and
earneftly long for the rich manifeftations of his love and
grace.
3. This dodrine of the divine goodnefs fliould ftrongly re-
cornmtiid to us thofc hard leftbns prefer ibed by our Lorii, and
whicli he urges upon his foil; 'vers from the conlideratioii of
his own goodaefs and bei^eficence, Matth. v. 44. 45. *' Love
your enemies," &.c.
4. Abuie not the divine goodnefs. This is a great evil,
and it i- very frequent and common. It began in the firft
ages of the world, yea, it commenced a few minutes after
the creation, and it coatinnes to this verj^ day. O abuie not
the goodnefs of God, by forgetting hi.^ benefits, murmuring
and repining at your lot and fituation in the world, or by ta-
king liberty to fin becaufe of his goodnefs.
5. Seek not your happinefs m created things and enjoy-
ments, but in an ever-bountiful God, who is the fpring and
fource of all goodnefs and mercy, and who can fully fatisfy
all the defires of an immortal foul.
Seventhly^ The laft communicable attribute of God to be
taken notice of is his truths which is that perfeciion of his
nature whereby he is faithful, and free from all falfehood. .
Hetice he is called *' the God that cannot lie," Tit. i. 2. He
is true in himfelf, Deut xxxii. 4. " A God of truth, and
without iniquity." Now God is true,
I. In his works both of creation and providence; and that
both in his common and more ordinary works ot provi-
dence, in preferving and governing the creatures ; and ex-
traordinary ones, fuch as the glorious work of redemption,
his great and miraculous operations, and the wondeiiul pre-
fervations ot and deliveraiices granted to his churcn and
people when expofed to the greateft dangers. God is ffue in
all thefe : as Plal. cxi. 7.8. " The works of his hands are
verity aad judgment ; all his commandments are fure. They
Vol. I. R ftand
1^0 Of God and his PerfeBions.
ila: d faft for ever and ever, and are done ifi truth and up-
rightnefs." Pfal. xxv. lo. " All the paths of the Lord are
mercy and truth." It is a part of the church's fong, Kev.
XV. 3. *' Great and marvellous are thy works, Lord God Al-
m-ghty ; juft and true dre thj? ways, thou King of faints."
Rev. xvi. 7. " Even fo. Lord God Almighty, true and ngh-
teons are thy judgments." All God's works are true and
real things, not chimeras or appearances. He executes true
judgments, grants true deliverances, works true miracles ;
his mercies are true mercies, and his comforts are true com-
forts. He does not deceive or delude his people with vain
ihews and appearances.
2. In his word. His word is mofl: pure truth. '* Thy word
is truth," fays our Saviour, John xvii. 17. And,
(i.) God is true in all the doftrines which he hath reveal-
fed. There is no flaw nor corruption in any of them. They
are all the true form of found words. And efpecially he is
true in the do6trines of the gofpel. Hence we read of the
** truth of the gofpel," Gal. ii. 5.; and the gofpel is called
"*' the word of truth," Eph. i. 13. Some of the do£lrines re-
■vealed there are above the reach of human reafon, as the doc-
trines of the glorious and adorable Trinity, the union of the
two natures in the perfon of Chrift, and the myftical union
between him and believers. But though they cannot be com-
prehended by reafon, they are not contrary to it.
(2.) In the hiftorical narratives which he hath recorded
in his word, as thofe of the creation, the fall of man, the
drowning of the old world with the deluge, the incarnation of
Chrift, the many miracles which he wrought, his life and
bloody death, &.c. In thefe and other hiftorical relations
which we have in the word of God, there is no lie nor mif-
-take at all. Hence Luke fays, in his preface to his hiftory,
chap. i. 3.4. '* It feemed good to me alfo, having had perfect
underftandlng of all things from the very firft, to write unto
thee in order, moft excellent Theophilus, that thou mightft
kiow the certainty of thofe things wherein thou haft been
inftruaed."
(3.) In his prophetical prediftions. None of them fail or
come ftiort of their accompliftiment, but they are all fulfilled
in their feafon. A man may foretel fuch things as depend
on natural caufes, as rain and fnow, heat and cold, the eclip-
fes orthe fun and moon, &c. But things are foretold in the
fcriptures which are merely contingetit, depending upon the
free grace of God, or the free will of man, as the reje6ling of
the
Of God and his PerfeBlons. I^I
the Jews, the calling of the Gentiles, &€. None of its pre-
dictions have fallen to the ground. Heaven and earth fliCiil
pafs away, but his words ftiall not pafs away. The Lord tells
the prophet, " The vifion is for an appointed time, but at the
end it Ihall fpeak, and not lie," Hab. ii. 3. And after divers
prophetical predidions, it is faid, Rev.xxii. 6. " Thefe fayings
are faithful and true."
(4.) In his commands. All his commands are faithful, and
his law is truth. All his precepts which he has given us are
counter-parts of his own heart, real copies of his approving
will. The matter of them is exadlly confonant to his holi-
nefs, and moll acceptable and well-plealing in his light. God
approves of all that he commands : fo that his precepts are a
true and perfect rule of holinefs, without any flaw or de-
fed.
(5.) In his threatenings. They ai'fe always accomplilhed
in their feafon ; not one of them fhall fail. Says the Lord to
the Jews, by the prophet, Zech.i.6. " Did not my word take
hold of your fathers ?" And the apoftle Paul tells us, Rom.
ii. 2. " We are fure that the judgment of God is according
to truth againll them which commit fuch things." It is true,
indeed, fome threatenings are conditional, and to be underftocd
with the exception of repentance ; fo that unfeigned repent-
ance and reformation prevents che execution of them ; as is
clear in the cafe of Nineveh, and from Jer. xviii. 7. 8. " At
what inftant I Ihall fpeak concerning a nation, and concerning
a kingdom, to pluck up, and to pull down, and to deftroy it i
if that nation againll whom I have pronounced, turn from
their evil, I will repent of the evil that 1 thought to do unto
them." But divine threatenings will furely be executed up-
on impenitent and incorrigible finners.
(6.) In his promifes. All the promifes ^xq yea and ameity
i. e. there Ihall be an infallible accomplifhment of thtm.
Therefore promifed blefRngs are calledyj/rt' mercies, If. Iv, 3.
And the gofpel, which is the compend of all the promifes, is
often called the word of truth God's people have fouiid the
truth of the promifes many times in their comfortable expe-
rience. Says Jofliua to the Ifraeiites, Jofli. xxiii. 14. " Ye
know in all your hearts and in all your fouls, that not one
thing hath failed of all the good things which the Lord your
God fpake concerning you ; all are come to pafs unto you,
and not one thing hath failed thereof." Joihua was now
about to die, and therefore could not be fappofed to fei^». and
diflemble j and he appeals to their own confciences, ^' Ye
^ R 2 know,"
1 31 Of God and his PerfeBions,
know," &.C. And Solomon fpeaks to the fame purpofe^;
I Kings viii. 56. " Bleffed be the Lord, that hath given reft
unto his peaple Ifrael, according to all that he promifed :
there hath not failed one word of all his good promife, which
he promifed by the hand of Mofes his fervant." All ihe
promifes which he hath made to his people fhall have their
accomplifliment in due time. Now, the truth of God is moft
frequently taken in this fenfe in fcripture, and in this his
faithfulnefs doth peculiarly conlift. And,
[1.] This truth and faithfulnefs of God fhines with peculiar
luftre in accomplifhing the many promifes recorded in the
holy fcriptures ; fuch as that made to Abraham concerning
)iis feed, that, after their fojourning in a ftrange land four hun-
dred and thirty years, they fliould come out again with great
fubilance ; which was pun6lually fulfilled, as Mofes tells us^
£xod. xii. 41. " And it came to pafs, at the end of the four
hundred and thirty years, even the felf-fame day it came to
pafs, that all the hofts of the Lord went out from the land of
Egypt." Such alfo was the accomplifliment of the promife
relating to thv- return of the Ifraelites from the Babylonifli
captivity after feventy years. No length of time nor diftance
of place can wear the remembrance of his promife from the
divine mind. " He remembered his holy promife," fays the
Pfalmift, ** and Abraham his fervant," Pfal. cv. 42.
[2.] In accomplifliing the promifes concerning theMeffiah.
So it is faid, Grace and truth came by "Jefus Chrijl ; grace in
regard of our pardon, and truth in regard of the promife of
God. This appears in performing the promife of Chrift's in-
carnation after fo many revolutions of time, and many expec-
tations of his coming, and many contrary appearances, and
long ftay of four thoufand years after the firft promife. After
all this, God made good his word, by fending his Son into the
world." Jt appears in performing the promife of his death
and fulTerings. God palTed his word to the church, that his
Son lliould fuiTer death and the wrath of God for ele6l (in-
ners. And having once paiTed his word for this, he would
not fpare him. Rather than God fhould break his word, his
own dear Son muft fuffcr a painful, fham.eful, and curfed death
in his body, and the wrath of God in his innocent foul — It
appears in performing the promife of his refurreftion from
the dead. God had faid, he would not leave his foul ifi hell,
[the ftate of the dead], nor fuffer his holy One to fee corrupt
Hon. This prophecy aiid promife was accordingly fulfilled :
for he was raifsd from the dead in folemn triumph. Angels
' attended
Of God and his 'PerfeBions, 133
attended his refurreclion, and the earth trembled and ihock,
as a fign of triumph and a token of vi£lory ; by which Chrill
intimated to the whole world, that he had overcome death in
his own dominions, and lifted up his head as a glorious con-
queror over all his enemies. It was promifed that he fhould
life from the' dead on the third day j and this was made good
to a tittle.
[3.] In fulfilling his promifes, w^hen great difficulties and
feeming improbabilities lay in the way of their accomplifn-
ment. Thus God promifed to give Abraham a fon, and he
made it good, though Sarah was barren, and both Abraham
and fhe were pall age. Again, he brought back the captives
from Babylon, though the thing feemed moft improbable, and
many great difficulties lay in the way. Difficulties are for
men, not for God. " Is any thing too hard for Jehovah ?"
Gen. xviii. 14. See Zech. viii. 6. He is not tied to the road
of human probabilities. He will turn nature upfide-down,
rather than not be as good as his word.
[4.] In falfilling promifes to his people, when their hopes
and expedations have been given up. See inftances, Ezek.
xxxvii. II. If. xlix. 14. There may be much unbelief in
good men, their faith may be forely itaggered. Yet God is
faithful and true. Men may queftion his promife, but God
cannot deny himfelf, 2 Tim. ii. 12.
[5.] God's truth and faithfulnefs in keeping promife is con-
firmed by teftimonies given to it by the faints in all ages.
They have all fet to their feal that God is true. They have
all borne witnefs for God, and attefted his unfpotted faith-
fulnefs to the generations that were to come. See inftances,
Deut. vii. 9. Jofh. xxiii. 14. i Kings viii. 56. Pfal. cxlvi. 6.
All learned men are for experiments : now, the faints in all
ages have made experiments upon God's word of promife, and
have always found him to be true and faithful. " The word
of the Lord is tried," fays the Pfalmift. None that relied on
his promife were ever difappointed
We may here alfo take a ffiort view of the grounds of God's
faithfulnefs. There are divers glorious attributes and per-
fections of the divine nature, upon which his truth and faith-
fulnefs in keeping promife is built, as fo many ftrong and un-
ftiaken pillars . As,
I. His perfed knowledge of all things pail. His knowledge
is called " a book of remembrance,". Mai. iii. 16. to fignify the
continual prefence of all things pail before him. Men do
often break their word, becaufe they forget their promife ;
but
134 Q/* ^0^ ^^^ ^^^ PerfeBions,
but forgetfulnefs cannot befal a God of infinite knowledge.
He will ever be mindful of his covenant, and remember his
holy covenant and promifes, as the Pfalmift fpeaks.
2. His immutability. Though men in making promifes
may have a real purpofe to perform them, yet they may af-
terwards change their mind. But God is always firm to his
purpofe, and cannot change his mind, becaufe of his unchange-
able nature. See Mai. iii. 6 Jam. i. 17. Again men are
often inconfiderate in making promifes, and do often meet
with what they did not forefee. But all events are eternally
forefeen by God. So all his promifes are made with infinite
wifdom and judgment. To this purpofe is thatpromife, Hof,
ii. 19. ** I will betroth thee unto me for ever, yea, 1 vvil] be-
troth thee unto me in righteoufnefs, and in judgment, and in
loving-kindnefs, and in mercies."
3. His power. Whatfoever he hath promifed to his people,
he is able to perform it. Sometimes men falfify their pro-
mife, and cannot make good their w^ord through a defeft of
power. But God never out-promifed himfelf. He can do
whatfoever he pleafes to do. It is faid, Pfai. cxxxv. 6;
** Whatfoever the Lord pleafed, that did he in heaven and in
-earth," &:c. Yea, all things are poffible with God. This was
the foundation of Abraham's faith, which kept it from ftag-
gering at the thoughts of the improbabilities which lay in the
way of the accomplifhment of the promifes, Rom. iv. 21.
In the cafe of civil debts, many a man cannot keep his pro-
mife, becaufe others break to him. But though the whole
creation fhould break, God is as able as ever Hence the pro-
phet fays, Hab. iii. 17. 18. " Although the fig-tree Ihall not
bloiTom, neither fhall fruit be in the vines, the labour of the
olive fhall fail, and the fields fhall yield no meat, the flock
fhall be cut off from the fold, and there Ihall be no herd in
the flails : Yet I will rejoice in the Lord, I will joy in the
God of my falvation." Believers in Chrift can never be
undone, though the whole creation fhould difband and go into
ruin.
4. His holinefs. Some men are fo wicked and malicious,
that though they can, yet they will not keep their word. But
»t is not fo with God. He cannot be charged with any wic-
kednefs ; for their is no un righteoufnefs in him, Pfal. xcii. 15.
by reafon of the perfe6l holinefs of his nature. It is impof-
fible for him to lie. Ths deceitfulnefs and treachery that is
to be found in men, flows from the corruption that is lodged
in t-lieir hearts : but the divine nature is infinitely pure and
holy.
Of God and his PerfeSions, 13^
holy. " God is not a man, that he fhould lie, neither the
fon of man that he fhould repent : hath he faid, and Ihall he
not do it ? or hath he fpoken, and Ihall he not make it good?'*
Numb, xxiii. 19.
3. His juftice and righteoufnefs. A man by virtue of a
promife hath a right to the thing promifed ; fo that it is his
due ; and juitice requires to give every one their due.
So God by his prom'ife makes himfelf a debtor, and his juftice
obliges him to pay. Hence it is faid, i John i. 9. " God is
faitnful and juft to forgive us our lins." He is faithful to
pardon, as he hath promifed it ; and faithful in keeping pro-
mife, becaufe he is juft. Though it was his goodnefs and
mercy to make the promife, yet his juftice binds him to
make it good. It is true, when God makes himfelf a debtor
by his promife, it is indeed a debt of grace; yet it is a
debt which it is juft for God to pay. Therefore his word
of promife is called " the word of his righteoufnefs," Pfal.
cxix. 123.
6. The glory and honour of his name may give us full af-
furance of his faithfulnefs in making good his promifes. He
doth all things for his own glory ; and therefore, wherever
you find a promife, the honour of God is given as fecurity
for the performance of it. Hence his people plead this as a
mighty argument to work for them. So Jolhua, chap. vii. 9.
" What wilt thou do unto thy great name ?" q. d. " O Lord,
thy honour is a thoufand times more valuable than our lives.
It is not much matter what become of us. But, O ! it is of
infinite importance that the glory of thy name be fecured,
and lay faithfulnefs kept pure and unfpotted in the world."
We find Mofes pleading to the fame purpofe, Exod. xxxii.
II. 12. " Lord, why doth thy wrath wax hot againft thy
people, which thou haft brought forth out of the land of E-
gypt, with great power, and with a mighty hand ? Where-
fore fhould the Egyptians fpeak and fay. For mifchief did he
bring them out, to flay them in the mountains, and to con-
fume them from the face of the earth ? Turn from thy fierce
wrath, and repent of this evil againft thy people ;" q. d. " It
v/ill be fad enough for the hands of the Egyptians to fall up-
on thy people ; but infinitely worfe for the tongues of the
Egyptians to fall upon thy name." In a word, the glory of
all God's attributes is engaged for the performance of his
promifes, efpecially his faithfulnefs and power. Now, thefe
are ilrong pillars upon which God's truth and faithfulnefs
in keeping promife is built. He can as foon ceafe to be om-
nifcieut, unchangeable^ omnipotent, infinitely juft and holy,
as
136 Of God and his FerfeBions,
as he can ceafe to be true and faithful. He can as foon di-
veft himfelf, of his glory, and draw an eternal veil over all
the fnining perfections and excellencies of his nature, as ceafe
to be faithful and true.
Bat it is high time to finifh this fubjed.
hif, I. Is God iniinitdy true? Then all hypocrify and dif-
fim Illation, all faifehood and difhonefty, in lying, cheating, and
double-dealing, is molt hateful 10 God, is moll oppofite to
his holy nature, and flows from the devil and our lulls, as
father and mother to them, John viii. 44.
2. This lets us fee what a fure foundation we have for our
faith in believing the truch of what is revealed in the holy
fcriptures ; for they are the word of th. God of truth, the
word of God that caniiot lie. The triith of God is an im-
moveable rock, lipon which we may fafely venture our fal-
vati^n. The public faith of heaven is engaged for the hap-
prhefs of believers ; and can they ever have better fecurity ?
The whole earth hangs upon the word of God's power ; and
fliall not our faith hang upon the word of God's truth ?
There is nothing elfe we can reft upon, but the truth and
faithfulnefs of God. We cannot truft in an arm of flelh, for
this will fail us in the time of our need ; nor can we trull
in our own hearts, for the Spirit of God tells us that he that
doth fo is a fool. AH other things are fandy foundations,
which cannot abide the ftorm and trial : but the truth of God
is an immoveable rock that cannot be ftiaken.
3. Hence we fee that the reformed Proteftant religion is
the only true religion that is in the world, becaufe it is built
upon the infallible truth and veracity of God. We have rea-
fon to be thankful to God, that it is not built upon fuch fandy
fou'idations as human unwritten traditions, or any human tef-
timo.iy whatfoever. It is built upon the God of truth, and
not upon fallible men. We admit the teftimony of the church
as an help to our faith, but not as the ground and foundation
of it. The precious truths which we believe, we receive
them not upon the teftimony of the churches. Popes, or
councils, but upon the teftimony of the God of truth that
cannot iie. Rut the Popilh religion hath no fure foundation.
The faith of Papifts is built upon the teftimony of men ; fo
that their religion hatli no more certainty in ii, than thcfe
men have of infallibility.
4. Hence we may fee matter of dreadful terror to all the
wicked ; for all the threatenings and curfes of the law of a
faithful God ftand in full force againft them, and vvill at laft
I overwhelm
Of God and his PerfeBions, 137
overwhelm them with rapid furj, if they do not flj to the
mercy and grace of God, as manifefted in Jefus Chrill, who
by his obedience unto death fatisfied all the demands of law
and juftice, in the room of all who will take the benefit of his
undertaking. Though in their atheiflical unbelief they may
blefs themfelves, faying, that they fhall have peace, though
they walk in the imagination of their hearts, to add drunken-
hefs unto thirft ; yet the Lord will not fpare them, but the
anger of the Lord and his jealoufy will fmoke againil them,
and all the curfes that are written in his holy book ih all light
upon them ; yea, his wrathful vengeance, like an overflowing
fcourge, ftiall fweep them off the finful ftage of time into the
depths of the devouring pit, where is nothing but weep-
ing, and wailing, and gnalliing of teeth.
5. Lajilyj Imitate God in this his adorable perfection, by
" fpeaking the truth in love," Eph. iv. i^. Let the ftrid-
efl rules of truth and fmcerity be obferved by you in all your
dealings and converfe with men. Lay aiide all lying, falfe-
hood, and diffimulation, all equivocations and fecret referva-
tions in your words and promifes, and fpeak the truth every
man with his neighbour.
Thus We have given you a fhort defcription of what God
is. Imperfed it is, and imperfect it mufl be, feeing he is in-
comprehenlible. Do ye ftiidy to believe what is taught you
of God, and apply to him, through the Son of his love, for
further difcbveries of his glorious perfections and excellen-
cies ; and at length ye fhall fee him as he is, having a more
enlarged and extenlive knowledge of him, his nature and
ways ; though even then ye will not be able to compre-
hend him. For it was a wife and judicious anfwer of one
that was afked. What God is ? that if he knew that fully^
he (hould be a God himfelf. And indeed that being which
We can comprehend, cannot be God, becaufe he is infi=
nite. O itudy God, and ye will increafe in the know^ledge
of him.
'Vol. L S OF
OF THE UNITY OF GOD.
Deut. vi..4. — Hear, 0 Ifrael^ the Lord our God is one
Lord.
I Cor. viii. 4. — We know that there is none other God hut
one.
Compare Jer. x. ic. — But the Lord is the true God, he is
♦ the living God,
WE have, in feveral preceding difcourfes, been endea-
vouring a little to explain the defcription of God
that is given in our Shorter Catechifm, agreeable to the holy
fcriptures : and although it has been very imperfect, feeing
it is but little of God we can know here ; j^et I hope what
has been faid upon it will tend to your inllru6lion, and efta-
bllfhment in the faith. I now proced lo the next queflion,
relating to the unity of God ; which we have very clearly
and ftrongly confirmed by the three paffages of fcripture
which I have read.
In the firil of thefe texts there are two things which we
are taught to believe concerning God. (i.^ That he is Je-
iroVAH, a being infinitely and eternally perfeft, felf-exiilent,
and felf-fufficient. (2.) That he is the one only God. Let
us therefore have no other, nor delire to have any other.
Some have thought that in this text there is a plain intima-
tion of the Trinity of Perfons in the unity of the Godhead ;
for here the name o£ God is thrice mentioned, and yet all
declared to be but one. Happy they who have this one
Lord for their God ; for they have but one mailer to pleafe,
and but one benefactor to feek to.
In the fecond text the unity of God is alfo clearly aflert-
ed : There is none other God but one.
The third text prefents us with a very amiable reprefenta-
tion of God. (i.) As the true God. He is not a counter-
feit,.
Of the Unity of Go it 139
feit, and a mere pretender to divinity, as idols are ; but he is
really, what he has revealed himfelf to be. He is one upon
whom we may depend, and in whom and by whom we cannot
be deceived. (2.) As the living God. He is life itfelf, has
life in himfelf, and is the fountain of life to all the crea-
tures. The gods of the heathen are dead things, worthlefs
and ufelefs ; but ours is the living God, and hath immor-
tality.
From the three paflages of fcripture compared together,
the following dodrine natively arifes, viz.
I>QCT. " There is but one only, the living and true Go3^
In difcourfing this point, I ihall fhevv,
I. Why God is called the living God
II. Why be is called the true God.
III. That there is but ojie God.
VI. Deduce fome inferences.
I. I am to fhew why God is called the living God.
I. He is called the livi?ig God, in oppolition to, and to dlf-
tlnguifh him from dead idols, Pfal. cxv. 4. 5. 6. 1 TheiT. i. 9.
Thefe were but dead and lifelefs things, ftocks and Itones,
filver and gold, vv*hich the heathen nations did worlliip, ne^.
gledling the God that made the heavens and the earth. In
this refpect thefe idols were viler than the matter of which
they were made, as the tree when in the ground had fome
life, but they had none.
I. Becaufe God is the fountain of life, having all life in
himfelf, John v. 26. and giving life to all things elfe. All
life is in him and from him. (i.) Natural life, A£ls xvii. 28.
" For in him we live." i Tim. vi. 13. " Who quickeneth
all things." (2.) Spiritual life, Eph. ii. i. *' You hath he
quickened who were dead in trefpafles and lins." (3.) Eter-
nal life. Col. iii. 4. " Chrift is our life." His giving of
thefe to the creatures proves that they are in him, though
in a more eminent way; for nothing can give what it has
not.
II. I proceed to fhew w!)y he Is called the true God,
He is fo called to diftinguilh him from all falfe or iidl-
tious gods. Hence the apollle fpeaks of the Theflalonians
having " turned to God from idols, to ferve the living and
true God," i ThelT. i. 9. And fays the prophet, Jer. x. 11.
'* The gods that have not made the heavens and the earth,
S 2 even
14Q ^f the Unity of God.
^ven they Ihall perifli from the earth, and from under thefe
heavens." The heathens, belide their worfhip of dead idols,
worfhipped alfo living creatures, Deut xxxii. 17. " They fa-
crificed unto devils, not to God ; to gods whom they knew
not, to new gods that came newly up." They were only
gods in their blinded opinion and foolifh fancy, not in rea-
lity ; no more than the picture of a man, miftaken for a man,
is a true man*
There is a twofold truth, (i.^ Of fidelity or faithfulnefs.
Thus God is true, that is, faithful, as was before explained.
But that is not the truth here meant. (2.) A truth of ef-
fence, whereby a thing really is, and does not exifl in opinion
only. Thus the greatefl liar is a true man ; that is, he is
really a man. It is in this fenfe that truth is attributed to
God here. And the meaning is, that there is a true God,
and but one true God. That there is a true God, or that
truly and really there is a God, may be clearly demonftrated,
againft atheifts, by the light of nature, feeing they refufe
rcripture-teAiraony.
I. The works of creation and providence declare that there
is a God. The heavens, earth, fea, air, and all that in them
is, evidently proclaim their Maker to be divine. Look
to the heaven, and behold how it is adorned with fun,
rsoon, and flats. How wifely are thefe heavenly bo-
dies fituated with refpe6l to us ! Were they nearer, they
virould fcorch and burn up the earth ; w^ere they placed at a
greater diftance, the earth would be bound with' perpetual
froft, and fo be quite barren. How regularly do thefe hea-
venly bodies move, making night and day, fummer and win-,
ter, in fo orderly a manner, that thefe revolutions have never
once ceafed ! If we confider the earth, we fliall find it hang as
a ball or globe in the air, yet its foundation immoveable,
though hung upon nothing. How is it adorned with trees,
llowers, corns, &lc. and all things neceflary for the ufe of man
and bead ! And what an inftance of divine wifdom is it, that
all things are not found in every place, that fo commerce be-
twixt man and man may be advanced, and correfpondence
be eftabliihed betwixt diiFcrent and diftant nations, in the re-
ciprocal exchange of the commodities peculiar to each coun-
try ! Are there not in thefe the brighteft traces of order
and fymmetry, that point out a God as the former and pre-
ferver of them all ? But let us look to man, that abridgement
of the world, where the prints of a Divine Being appear in
the brighteft colours. The compofition of his body, and the
powers
of the Unity of God. 141
powers of his foul, may convince you of the exiftence of a
Deity. For who but a God could unite fuch different fub-
ftances, an immaterial fpirit with an earthly body ?, who could
diftinguifii fo many parts, affign to them their lituation, form,
and temperature, with an abfolute iitnefs for thofe ufes to
which they ferve ? Well may we fay with the apoille, A6ls
xvii. 27. 28. " He is not far from every one of us: for in
him we live, and move, and have our being." We may find
him in the activity of our hands, in the beauty of our eyes,
and in the vivacity of our fenfes. And to look iilward, who
hath endued the foul with fuch diflin£l and admirable facul-
ties ; the underftanding, which exercifes an empire over all
things, compounds the moft difagreeing, and divides the mofl
intimate, by the lowed effects afcends to the higheft caufe ;
the will, which with fuch vigour purfues that which we efteem
amiable and good, and recoils with averiion from that which
we judge paining and evil; the memory, which preferves frefh
and lively images of thofe things which are committed to its
charge ? Certainly then there is a God who made us.
As thefe things have » being, it leads us to the being of a
God: for thefe things cannot be eternal; for then their being
would be a necelTary being, and lo not capable of alteration
or deftrudion. If they had a beginning, they had it from
another : then that mull either have had it from itfelf or an-
other, and fo on till we come to the firft caufe, which is God.
For nothing can give itfelf a being, becaufe fo it fhould be
and not be at one and the fame time. And the order fpeaks
out infinite wifdom that has fo ruled and difpofed all ; or elfe it
mufl be attributed to chance ; which is far more abfurd than
to fay that a moft beautiful fabric was made by the fortuitous
concourfe of ftones, timber, lime, &cc. which is fliocking to
common fenfe.
2. Confcience tells men there is a God. It may be ob-
ferved how it ftirs up to duty, though the powers of the world
would forbid it under the higheft pains ; it comforts a man
after duty is performed, though he be perfecuted for it. It
condemns and ftings a man for fin, ev^en for fecret fins unknown
to any in the world, and that even where there is no hazard
at all from that quarter. Thefe are terrors that no art can
pluck up, nor any force quell ; and when men are going out
of the world, are moft lively and pungent, even when their
judgment is moft clear, and free from the clouds and preju-
dices of pafTions. How could thefe things be, if there were
aor. a God, v/h-;) by an omnipotent hand has planted confcience
in
14^1 Of the Unity of God,
in their bofoms, as his own vicegerent, that flings them when
none fees them ? Atheifts may, with as much hope of fuccefs,
attempt to pull the fun, moon, and ftars out of heaven, as to
eradicate thefe innate impreflions of a Supreme Divine Being.
3. The univerfal and perpetual confent of all nations in
this matter, evinces that there is a God. That mufl needs be
a natural truth, that in all ages, all nations, however different
in all other things, have yet held that there is a God, fo that
they would rather worfhip any thing than not have fome
God. Go back to ancient times ; afk your fathers, and they
will tell you, your forefathers and your mofl ancient an-
ceflors, and they will declare unto you, both that there is a
God, and what he did in their days, and in the old times be-
fore them. Nay, inquire of the nations round about you,
Spain and Turky, the barbarous Tartars, the wild Africans,
and the ignorant Americans, and they will all with one mouth
confefs this undeniable truth. That there is a God. This is
an univerfal diftate of nature, fpread as far and wide as rea-
fon and mankind are on the face of the earth. Some were
called atheifls among the heathens, not becaufe- they owned
no God, but becaufe they difowned their falfe gods. And if
there have h^en any fpeculative atheifls, that is, fuch who
have been at all times thoroughly perfuaded that there is no
Supreme Divine Being, they have been ftill looked on as mon-
flers of men, and prodigies in nature, which have been uni-
verfally abhorred as pefts of fociety, and enemies to mankind.
But the truth is, whatever advances men may make towards
atheifm in their depraved judgments, yet it is abfolutely im-
poflible to get the notion of a Deity rooted quite out of the
foul. .
Let not the atheifl (if fuch a creature can pofRbly exifl in
a human form) pretend, that this univerfal belief of a divine
exiitence which has obtained in the world, is the product of
a fuccefsful political device, contrived by its crafty governors
to keep it in awe and fubje6lion to themfelves. For as this
is nothing but a cunning infinuation to fupport the worfl of
caufes, fo it is abfolutely unaccountable how this device fhould
be fo prevalent as to gain ground in the confciences of men,
and exercife fuch an uncontroulable empire over them. Is it
poflible that a few crafty men fliould fo impofe upon all the
world, and they fhould never be, and, for any thing can
be feen, fhall never be able to free themfelves from the
fraud ^
Of the Unity of God, ^^i
4. Lajily, Will ye confider the multitude of miracles which
have occurred in the world. If thefe wonders of nature which
wx call miracles be nothing elfe but a mere lie and forgery,
how comes the world to be fo generally impofed on ? How
comes not only the Jewifli but the Chriftian religion to
be confirmed and ratified in fuch a firm manner as they have
been amongfl men ? But if it be true that nature's bonds
are fometimes broken, that the ordinary methods of things
and aftions are crofTed, and turned quite another way; if ever
the fun Hood ftill, or the angels were feen on an embafly from
heaven ; if ever God appeared in a flaming bufh, and talked
with man from the clouds ; if ever lin was puniflied with a
fhower of fire and brimftone from heaven ; in a word, if ever
difeafes were cured by a touch, and the dead raifed to life by
prayer : I fay, if ail thefe things be true, then anfwer me.
Who is fo able and fo bold thus to tranfgrefs all the laws
and bands of nature ? Certainly it can be no other than
God.
III. I come now to fhew that there is but one God. There
are gods many, and lords many, in title and the opinion of
men ; but there is only one true God, having no fellow or
competitor. This great and important truth I fhall endeavour
to confirm, both from fcripture and reafon.
1. The fcripture is very exprefs and pointed on this head:
Deut. vi. 4. " Hear, O Ifrael, the Lord our God is one Lord."
If. xliv. 6. " I am the firft, and the laft, and befides me there
is no God." Mark xii. 32. " There is one God, and there
is none other but he." Confult alfo the following paflages,
which clea^rly eftabliih this article, viz. i Sam. ii. 2. Plal.
xviii. 31. If. xlvi, 9. i Cor. viii. 4, 6.
2. This truth is clear from reafon.
(i.) There can be but oneFirft Caufe, which hath its being
of itfelf, and gave being to all other things, and on which all
other beings depend ; and that is God : for one fuch is fuffi-
cient for the production, prefervation, and government of all
things : and therefore more are fuperfluous, for there is no
need of them at all. Certainly he that made the world can
preferve, govern, and guide it, without the affiftance of any
other God. For if he needed any affiliance, he were not God
himfelf, an infinitely-perfed and all-fufficient being. And
whatever power, wifdom, or other requifite perfe<5lions can be
imagined to be in many gods, for making, preferving, and
governing the world, all thefe are in one infinitely-perfedl
being.
14'4 'Of the Uuity o/Goa,
being. Therefore it is ufelefs to feign many, feeing one is
fufficient.
(2.) There can be but one Infinite Being, and therefore ;
there is but one God. Two infinites imply a contradiction ,
Seeing God fills heaven and earth with his prefence, and is in-
finite in all the perfedions and excellencies of his nature, there
can be no place for another infinite to fubfift.
(3. J There can be but one Independent Being ; and there-
fore but one God. [i.] There can be but one independent in
being : for if there were more gods, either one of them would
be the caufe and author of being to the reft, and then that one
would be the only God : or none of them would be the caufe
and author of being to the reft, and fo none of them would
be God ; becaufe none of them would be independent, or the
fountain of being to all. []2.] There can be but one inde-
pendent in working. For if there w^ere more independent
beings, then in thofe things wherein they will and aO: freely,
they might will and a6l contrary things, and fo oppofe and
hinder one another : fo that being equal in power, nothing
would be done by either of them. Yea, though we ftiould
fuppofe a plurality of gods agreeing in all things, yet fee-
ing their mutual confent and agreement would be neceflary
to every aftion, it plainly appears, that each of them would
neceflarily depend on the reft in his operations; and fo
none of them would be God, becaufe not abfolutely inde-
pendent.
(4.) There can be but one Omnipotent. For if there
were two omnipotent beings, then the one is able to do what-
foever he will, and yet the other is able to refift and hinder
him. And if the one cannot hinder the other, then that
other is not omnipotent. Again, we muft conceive two fuch
beings, either as agreeing, and fo the one would be fuper-
fluous ; or as difagreeing, and fo all would be brought to con-
fufion, or nothing would be done at all ; for that which the
one would do, the other would oppofe and hinder : juft like
SI fhip with two pilots of equal power, where the one would
be ever crofs to the other ; when the one would fail, the
other would caft anchor. Here would be a continual confu-
fion, and the ftiip muft needs perifti. The order and harmo-
ny of the world, the conftant and uniform government of all
things, is a plain argument, that there is but one only Omni-
potent Being that rules all.
(5.) The fuppolition of a plurality of gods is deftrudive
Co all true religion. For if there were more than one God,
1 we
Of the Unity of God. 145
we would be obliged to worfliip and ferve more than one. .
But this it is impoffible for us to do ; as will plainly r.ppear,
if ye CO iiider what divine w^orlliip and fervice is. Religious
wordiip and adoration muft be performed with the whole
man. This is what the divine eminence and excellency re-
quires, that we love him with ail our heart, foul, and ftrength,
and ferve him with all the powers and faculties of our fouls, and
members of our bodies; and that our whole man, time, fir ength,
and all we have, be entirely devoted to him alone. But this
cannot be done to a plurality of gods. For in ferving and
wovlhipping a plurality, our hearts and ftrength, our time
and talents, would be divided among them. To this purpofe
our Lord argues, Matth. vu 24. ** No man can ferve two
mafters : for either he will hate the one, and love the other 5
or elfe he will hold to the one, and defpife the other. Ye
cannot ferve Ood and mammon." Mammon is thought to
be an idol, which the heathens reckoned to be the god of
money and riches. Now, fays Chrift, you cannot ferve them
both ; if you would have the Lord for your God, and ferve
him, you muft renounce mammon. We cannot ferve two
gods or mafters : if but one require our whole time and
ftrength, we cannot ferve the other.
(6.) If there might be more gods than one, nothing w^ould
hinder why there might not be one, or two, or three mil-
lion of them. No argument can be brought for a plurality
of gods, fuppofe tw^o or three, but u'hat a man might, by pa«
rity of reafon, make ufe of for ever fo many. Hence it is,
that when men have once begun to fancy a plurality of gods^
they have been endlefs in fuch fancies and imaginations. To
this purpofe is that charge againft the Jews, who in this con-
formed themfelves very much to the nations round about
them, " According to the number of thy ci.ies are thy gods,
O Judah," Jer ii. 28. Varro reckons up chree hundred gods
whom the heathens worftiipped, and Heiiod reckons about
three thoufand of them. Indeed, if we once begin to fancy
more gods than one, where ftiall we make an end ? So that
the opinion or conception of ^ plurality of gods is moft ridi-
culous and irrational.
And this ftiould be obferved againft thofe who pretead,
that the Father is the moft high God, and that there is no
moft high God but one, yet that there is another true God,
viz. Chrift, who in very deed, as to them, is but a mere man ^
yet they pretend he is the true God. Chrift is God, and the
true and moft high God, But, in cppolition to them, con-
Vol; I. - ■ T fider
X^6 Of the Unity of God,
licler that to be a man and to be God are oppofite, and cannot
be faid of one in refped of one nature, Jer. xxxi. 3. Ads
xiv. 15. Jer. x. 11.
I fhall now fhut up this fubje6l with a few inferences.
I. Wo to atheifts, then, whether ihey be fuch in heart or
life ; for their cafe is dreadful and defperate : and they (hall
fooner or later feel the heavieft llrokes of the vengeance of
that God whom they impioufly deny, whether in opinion or
by w^orks. To dilfuade from this fearful wickednefs, con-
fide r,
(t.) That atheifm is mofl irrational. It is great folly;
tand therefore the Pfalmiil faith, Pfal. xiv. r.. " The fool hath
faid in his heart, There is no God." It is contrary to the
ilream of univerfal reafon ; contrary to the natural di6lates
of the atheill's own foul ; and contrary to the teflimony of
every creature. The atheift hath as many arguments againft
"him as there are creatures in heaven and earth. Befides, it
is moft unreafonable for any man to hazard himfelf on this
bottom in the denial of a God. May he not reafon thus wath
liinifelf. What if there be a God, for any thing that I know?
then what a dreadful cafe will I be in when I find it f o ? If
there be a God, and I fear and ferve him, I gain a blelTed and
glorious eternity ; "but if there be no God, I lofe nothing but
my fordid lufts, by believing that there is one. Now, ought
not reafonable creatures to argue thus with themfelves ?
What a doleful meeting will there be between the God who
is denied, and the atheift that denies him ! He will meet
with fearful reproaches on God's part, and with dreadful ter-
rors on his own : all that he gains is but a liberty to fin here,
and a certainty to fuifer for it hereafter, if he be in an error,
as undoubtedly he is.
(2.) Atheifm is moft impious. What horrid in-.piety is it
for men to deny their Creator a being, without whofe good-
nefs they could have had none themfelves ? Nay, every
atheift is a Deicide, a killer of God as much as in him
lies. He aims at the deftruftion of his very being. The
atheift fays upon the matter, that God is unworthy of
a being, and that it were well if the world w'ere rid of
him.
(3.) Atheifm is of pernicious confequence both to others
and to the atheift himfelf. To others : for, [i .] It would
joot out tlie foundation of government, and dtmolilh all or-
der among men. The being of God is the great guard of
the
Of the Unity of God, 147
the world : for it is the fenie of a Deity, upon which all civil
order in cities and kingdoms is founded. Without this, there
is no tie upon the confciences of men to reftrain them froiri
the moft atrocious impieties and villainies. A city of atheifts
would be a heap of confulion. There could be no traffic nor
commerce, if all the facred bonds of it in the confci-ences of
men were thus fnapt afunder by denjing the exiflience of God.
[2.] It is introdudive of all evil into the world. If you take
away God, you take away confcience, and thereby all rules
of good and evil. And how could any laws be made, when,
the meafure and flandard of them is removed ? for all good
laws are founded upon the diftates of confcience and reafon,
and upon common fentiments in human nature, which fpring
from a fenfe of God. So that if the foundation be deftroyed,
the whole fuperftru6ture mull needs tumble down. A maa
might be a thief, a murderer, and an adulterer, and yet in a
ftrid fenfe not be an offender. The worft of adlions could
hot be evil, if a man were a god to himfelf. Where there
is no fenfe of God, the bars are removed, and the floodgates
of all impiety rulh in upon mankind. The whole earth would
be filled with violence, and all flefti would corrupt theix
way;
Again, atheifm is pernicious to the atheift himfelf, who de-
nies the being of God, or endeavours to erafe all notions of
the Deity out of his mind. What can he gain by this but a
fordid pleafure, unworthy of a reafonable nature } And fup-
pofe there were no God, what can he lofe but his flefhly lulls,
by believing there is one ? By believing and confeffing a
God, a man ventures no lofs ; but by denying him, he runs
the mofl defperate hazard if there be one. For this expofes
him to the moft dreadful v/rath and vengeance of God. If
there be a hotter receptacle in hell than another, it will be
referved for the atheift, who ftrikes and fights againft God's
very being.
(4.) Atheifts are worfe than heathens: for they worfliip-
ped many gods, but thefe worfliip none at all. They pre-
ferved fome notion of God in the world, but thefe would ba-
nifti him from both heaven and earth. They degraded him,
but thefe would deftroy him. Yea, they are worfe than the
very devils : for the devils are under the dread of this truth.
That God is. It is faid they " believe and trem.bie," Jam. ii.
19. It is impoflible for them to be atheifts in opinion ; for
thej feel there is a God bv that fenfe of his wrath that tor-
ixients them. There may be atheifts in the church, but there
T 2 a IS
14^ Of the Unity of God,
are none in hell. Thus atheifm is a moft dreadful evil, mofl:
earefully to be guarded againft.
Inf. 2. Seeing there is one only, the living and true God,
we owe the moft perfect and unliiiiited obedience to his will.
We are to obey the v^^ill of his command with readinefs
and alacrity ; and fubmit to the will of his providence
with the utmoft cheerfulnefs, without fretting or murmuring.
Inf 3. is God one ? then his children fhould live in unity,
that they may be one as he is one. They ihould ftudy to be
ore in judgment and opinion, one in afFeftion, and one in
pra6lice. We fliouJd all live as the family of one God, care-
full v avo'dt!ig divilions, ctnd whatever may tend to interrupt
th ' coaimuuion of faints.
Inf. 4. Seeing God is one, he Ihould be the centre of our
aS^r Pi ions, love, fear, delight, joy, &c. Deut. vi 4. s- " Hear,
O 'frael, the Lord our Goa io one Lord. And thoU fhalt
lo^ ^ th' Lord thy God wish all thine heart, and with all thy
foul, -i.id with all thy might."
I ihall conclude all with a few direftions.
i , Btrware of fuch opinions as tend to atheifm, and aim
at the nndermining of this fupreme truth. That God is=
There are many opinions which have a woful tendency this
way. Such is that of denying the immortality of the foul.
This is a ftroke at a diftance at the very being of God, who
is the Supreme Spirit. There is an order among fpirits ; firft
the fouls of men, then angels, and then God. Now, thcfe
degrees of fpirits are, as it were, a rail and fence about the
"fenfe we have of the being and majefty of God. And fuch
as deny the immortality of the foul, ftrike at a diftance at tlie
eternity and exiftence of the Deity.
Another opinion is, that men of all religions fliall be fa-
yed ; fo that it is no matter what religion a man be of, if he
walk according to the principles of it, and be of a fober
moral life. In thefe latter times fome are grown weary of
the Chriftian religion, and by an excefs of charity betray their
faith, and plead for the falvation of heathens, Turks, and
infidels. But ye fliould remember, that, as there is but one
God, and one heavenly Jerufalem, fo there is but one
faith, and one way by which men can come to the enjoyment
of God there. ;>uch libertine principles have a manifcft ten-
dency to fiiake people loofe of all religion. To make many
door£. to heaven, as one fays, is to widen the gates of hell.
Another opinion tending to atheifm is, the denying of God**
providence in the government of the v/orld. Some make him
an idle fpe£tator of what is done here below, aflerting that he
Of the Unity of God, 149
is contented with his own bleffsdnefs and glory, and that
whatever is without him is neither in his thoughts nor care.
Many think that this world is but as a great clock or ma-
chine, which was fet a-going at firft by God, and afterwards
left to its own motion. But if ye exempt any thing from the
dominion of providence, then you will foon run into all man-
ner of libertinifm. If Satan and wicked men may do what
they will, and God be only a looker-on, and not concerned
with human affairs, then ye may worfhip the devil, left he
hurt you, and fear men, though God be propitious to you.
2. Beware of indulging fin. When ye take a liberty to
fin, and gratify your vile and fordid lufts, you will hate the
law that forbids it ; and this will lead you to a hatred of the
Lawgiver ; and hatred of God ftrikes againft his very being.
When once you allow yourfelves an indulgence to fin, you
will be apt to think, O that there were no God to punifh m&
for my crimes ! and would "gladly perfuade yourfelv?o that
there is none ; and will think it your only game to do what
ye can to root out the notions of God in your own minds,
for your own quiet, that fo ye may wallow in fin without
remorfe.
3. Prize and ftudy the holy fcriptures, for they fliew clear-
ly that there is a God, There are more clear marks and
charafters of a Deity ftamped upon the holy fcriptures than
upon all the works of nature. Therefore converfe mi7ch
with them. By this means was Junius converted from atheifm.
His father perceiving him to be fo atheiitical, caufed lay a
Bible in every room, fo that into whatfoever rooi^i he enter-
ed, a Bible haunted him ; and he fancied it upbraided him
thus : " Wilt thou not read me, atheift ? wil^ thou not read
me?" Whereupon he read it, and was thereby conver Led.
1 fay then, ftudy the holy fcriptures ; and in doing fo, learn
to fubmit your reafon to divine revelation. For feme men,
negleding the fcriptures, and giiig forth in the pride of their
own underftandings, have at laft difputed themfeives into flat
atheifm.
4. Study God in the creatures as well as in the fcriptures.
The creatures were all made to be heralds of the divine glo-
ry, and his glorious being and perfe6tions appear evidently in
them. Hence faith the Pfalmift, Pfal. xix. i.— 4. " The
heavens declare the glory of God : and the firmament ftiew-
eth his handy- work, day unto day uttereih fpeech, and 1 light
unto night fiiewetli knowledge. There is no fpeech, nor lan-
guage, where their voice is not heatd. Their line is gone
out
ijo Of the Unity of God, *
out through all the earth, and their words to the end of the
world : in them hath he fet a tabernacle for the fan." The
world is fometimes compared to a book, and fometimes to a
preacher. The univerfe is like a great printed book, wherein
God fets forth himfelf to our view ; and the great diverfity
of creatures which are in it, are as fo many letters, out of
which we may fpell his name. And they all preach loudly
imto us the glorious being and excellencies of God. And
therefore the apoftle tells us, Rom. i. 20. " The invifible
things of him from the creation of the world are clearly feen,
being underftood by the things that are made, even his eter-
nal power and Godhead ; fo that they are without excufe."
In the book of the creatures God hath written a part of the
excellency of his name ; and you fliould learn to read God
wherever he hath made himfelf legible to you.
5. Laftly, Ye who are yet finners, lying in your natural
ftate af fin und mifery, come unto God in Chrift, and receive
him as your God by faith, and fo ye will be preferved from
atheifm. And ye who are believers i.? Chrift, be often view-
ing God in your own experiences of him. Have you not
often found God in the ftrengthening, reviving, and refrelh-
ing influences of his grace upon your fouls r Have ye not had
fweet manifeftaLioiiS of his love ? Have you not had frequent
refrefning taftes of his goodnefs, in pardoning your iniquities,
hearing and anfwering your prayers, fupplying your wants„
and feafting your fouls ? The reviev/ing of fuch experiences
will be a mighty prefervative againft atheifm. Can you
doubt of his being, wnen you have been fo often revived,
refreihed, and fupported by him ? The fecret touches of God
upon your hearts, and your inward converfes with him, are
to you a clearer evidence of the being of God, than all the
works of nature.
OF
OF THE HOLY TRINITY.
I John V. 7. — For there are three that hear record in heaven ;
the Father y the Word, and the Holy Ghoji ; and thefe three
are one.
IN the 5th verfe of this chapter, John lays down a fun-
damental article of the Chriftian faith, That Jefus is the
Son of God ; and brings in the witnefles of this truth, ver. 7.
and 8. The text condefcends on the divine heavenly witnef-
fes. Where confider,
1. Their number, three, viz. three perfons.
2. Their names, the Father, the Word, that is, the Son, fo
called, becaufe he reveals the Father's mind, and the Holy
GhoJi. And here is noted the order of their fubfifling
alfo.
3. The majefty and glory of thefe witnefles ; they are in
heaven, manifefting their glory there, and from it have borne
record ; which Ihould make the inhabitants of the world to
believe their teilimony.
4. Their ad : They hear record to this truth.
5. Their unity : They are one, one God; not only one in
confent and agreement, but one thing, one fubftance, one
efleiice.
The do6:rine evidently arifing from the words is,
DocT. " There are three perfons in the Godhead ; the
Father, the Son, and the Holy Ghoft : and thefe three are
one God, the fame in fubftance, equal in power and glory."
In difcourfing from this doftrine, I fliall,
I. Explain the terms mentioned in the do£lrine, the God-
head, and a per/on.
II.. Shew that there are three perfons in the Godhead.
III. Prove that thefe three are diftind perfons.
IV.
Xj-t , Qf the Holy 'Trinity,
IV. Demonflrate that thefe three perfons are one God, the
fame in fubiiance, equal ir» power and glory.
V. Evince the weight and importance of this article of the
Chriftian faith.
VI. Lajlly^ Deduce a few inferences.
I. I am to explain the terms mentioned in the doftrine, the
Godhead, and a po-fon.
1. By the Godhead is meant the nature or effence of God,
Afts xvii. 29. even as by manhood is underftood the nature
of man Now the Godhead is but one, there being but one
God.
2. A divine perfon, or a perfon in the Godhead, is the
Godhead diftinguiihed by perfonal properties, Heb.i. 3, where
Chrilt the Son of God is called " the brightnefs of his glory,
and the exprefs image of his perfon." For coiifider the God-
head as the fountain or principle of the Deity, fo it is the
firft perfon ; confider it as begotten of the Father, it is the
fecond ; and as proceeding from the Father and the Son, it i^
the third perfon.
II. Our next bufinefs is to ftiew that there are three perfons
in the Godhead. This is confirmed by the fcriptures both of
the Old and New Teftament
I. The Old Tfcftament plainly holds forth a plurality of
perfons in the Godhead, Gen. i. 26. " God faid, Let us make
man in our image, after our likenefs." Chap. iii. 22. ** And
the Lord God faid. Behold the man is become as one of us,
to know good and evil." This cannot be underftood of an-
gels : for man is faid to be created after the image of God,
but never after the image of angels ; and the temptation was,
^' Ye (hall be as gods," not as angeU. Nor muft it be con-
ceived, that God fpeaks fo after the manner of kings ; for
that way of fpeaking is ufed rather to note modefty than
royalty. But when God fpeaks fo as to difcover moft of his
royalty, he fpeaks in the Angular number, as in the giving
of the law, " I am the Lord thy God." This trinity of per-
fons is alfo not obfcurely mentioned in Pfal. xxxiii. 6. " By
the Word of the Lord, or Jehovah, were the heavens made ;
and all the hoft of them by the breath, or Spirit, of his mouth "
Here is mention made of Jeho'uahy the Word, and the Spirit,
as jomtly ading in the work of creation. Accordingly we
find, that " all things were made by the Word," John i. 3.
and that " the Spirit garnifhed the heavens," Job xxvi. i^-
I Nay
Of the Holy Trinity. 153
Nay, a Trinity of perfons is mentioned. If. Ixiii. where, be-
iidss that the Lord, or Jehovah, is three times fpoken of, ver.
7. ive read of " the angel of his prefence," which denotes two
perfons, and " his Spirit," ver. 9. 10. So that it evidently
appears, that the dodrine of the Trinity was revealed under
the Old Teftament.
2. The New Teftament moft plainly teaches this doftrine.
(i.) I begin with the text, where it is exprefslv aiTerted,
There are three that hear record, &c. Here are three wit-
neffe--, a id therefore three perfons. Not three Jianie>> of one
perfon : for if a perfon have ever fo many names, he is ftill
but one witnefs. Not three Gods, but one.
(2.) In the baptifna of Chrlfi:, Matth. iii. j6. 17. merttion
is made of the Father fpe<«k.uig with an audible voice, the
Son in the human nature bapufed by John, and the Holy
Ghoft appearing in the ihape of a dove ; plainly importing
three divine perfons.
(3.^ This appears from our baptifm, Matth. xxviii. i 8. 19.
" Go ye, and teach all nations, baptiling them in the name
of the FatKer, the Son, and the Holy Ghoft." Obferve the
words, in the name, not names ; which denotes^ that thefe
three are one God; and yet they are diftin(9:ly reckoned three
in number, and fo are three diftincl perfons.
(4.) It appears from the apoftolical benediflion, where all
bleffings are fought from the three perfons diftindly mention-
ed, 2 Cor. xiii. 14. " The grace of the Lord Jefus Ghrift,
and the love of God, and the communion of the Holy Ghoft,
be with you all."
HI. That thefe three are diftin^l perfons, (for though they
jcannot be divided, yet they are diftinguiftied), is evident.
For the Son is diftind from the Father, " being the exprefs
image of his perfon," Heb. i. 2.; and in John viii. 17. i8. he
reckons his Father one witnefs and himfelf another. And
that the Holy Ghoft is diftin6t from both, appears from John
xiv. 16. 17. "1 will pray the Father, and he ftiall give you
another Comforter, that he may abide with you for ever ;
even the Spirit of truth." And the text is plain for the dif-
tinction of all the three. Now, they are diftinguiftied by
.their order of fubfifting, and their incommunicable perfonal
properties. In refped of the order of fubliftence, the Father
is the firft perfon, as the fountain of the Deity, having the
foundation of perfonal fubfiftence in himfelf ; the Son is thp
lecond perfon, and hath the foundation of perfonal fubliftence
Vol. I. ' U ~ from
154 Of the Holy Trinity^
from the Father ; and the Holy Ghoft is the third perfon,
as having the foundation of perfonal fubfillence from the Fa-
ther and the Son. And fo for their perfonal properties,
1. It is the perfonal property of the Father to beget the
Son, Heb. i. 5. 6. 8. " Unto which of the angels faid he at
any time, Thou art my Son, this day have I begotten thee ?
And again, I will be to him a Father, and he Ihall be to me
a Son. And again, when he bringeth in the firft begotten in-
to the world, he faith, And let all the angels of God worfhip
him. — But unto the Son he faith. Thy throne, O God, is for ever
and ever ; a fceptre of righteoufnefs is the fceptre of thy king-
dom." This cannot be afcribed either to the Son or Holy Ghoft.
2. It is the property of the Son to be begotten of the Fa-
ther, John i. 14. 18. " We beheld his glory, the glory as of
the only-begotten of the Father. No man hath feen God at
any time : the only-begotten Son, which is in the bolbm of
the Father, he hath declared him."
3. The property of the Holy Ghoft is to proceed from the
Father and the Son, John xv. 26. " When the Comforter is
come, whom I will fend unto you from the Father, even the
Spirit of truth, which proceedeth from the Father, he fhall
teftify of me," In Gal. iv. 6. he is called " the Spirit ol the
Son ;" and in Rom. viii. 9. " the Spirit of Chriit." He is
faid to " receive all things from Chrift," John xvi. 14. 15.;
to be *' fent by him," John xv. 26.; and to be " fen^ by the
Father in Chrift's name," John xiv. 26. All this plainly im-
plies, that the Holy Spirit proceedeth both from the Father and
the Son. This generation of the Son and Holy Ghcft was from
all eternity. For as God is from everlafting to everlafting, fo
muft this generation and proceffion be : and to deny it, would
be to deny the fupreme and eternal Godhead of all the three
glorious perfons.
IV. I proceed to Ihew, that thefe three perfons are one
God, the fame in fubftance, equal in power and glory. To
this end conlider,
1. How exprefs the text Is, nefe three are one. When
the apoftle fpeaks of the unity of the earthly witnefTes, ver.8.
he fays, they ** agree in one," a6iing in unity of confent or
agreement only. But the heavenly witnefles are one^ viz. in
nature or eilence. They are not only of a like nature or fub-
ftance, but one and the fame fubftance ; and if fo, they are and
mufl: be equal in all eflential perfections, as power and glory.
2. There is but one true God, as was before proved, and
there
Of the Holy Trinity, ijj
there can be but one true God. Now, the Father, Son, and
H0I7 Ghoft, are each of them the true God ; and therefore
they are one God, the fame in fubftance, equal in power and
glory. And this I fhall prove by fcripture-teftimonj.
Firjl^ That the Father is true God, none, that acknowledge
a God do deny. Divine worfhip and attributes are afcribed
to him. But,
Secondly, That the Son is true God, appears if ye confider,
I. The fcripture exprefsly calls him God, Rom« ix. 5.
John i. I. A£ts xx. 28.; " the true God," j. John v. 20.; " the
great God," Tit. ii. 13.; the " mighty God," If. ix. 6. ;
*' Jehovah, or Lord," Mai. iii. i. which is a name proper to
the true God only, Pfal. Ixxxiii. ult.
2. The attributes of God, which are one and the fame with
God hirafelf, are afcribed to him ; as eternity, Micah v. 2.
" Whofe goings forth have been from of old, from everlaft-
ing ;" independency and omnipotence. Rev. i. 8. — " The Al-
mighty ;" omniprefence, John iii. 13. where he is faid to be
** in heaven," when bodily on earth ; and Matth. xxviii. 20.
" Lo, I am with you alw^ay, even unto the end of the world:"
omnifcience, John xxi. 17. ** Lord, thou knoweft all things,"
fays Peter to him; and unchangeablenefs, Heb. i. 11. 12.
" They {hall perilh, but thou remaineft : and they all fhall
w^ax old as doth a garment ; and as a vefture flialt thou fold
them up, and they fhall be changed: but thou art the fame,
and thy years Ihall not fail."
3. The works proper and peculiar to God are afcribed to
him ; as creation, John i. 3. " All things were made by him ;
and without him was not any thing made that was made."
Confervation of all things, Heb. i. 3.—" upholding all things
by the word of his power." Railing the dead by his own
power, and at his own pleafure, John v. 21. 26. " The Son
quickeneth whom he will." The Father " hath given to the
Son to have life in himfelf." The faving of finners, Hof.
i. 7. — " I will fave them by the Lord their God." Compare
chap. xiii. 4. ** In me is thine help." Yea, whatfoever the
Father doth, the Son doth likewife.
4. Divine w^orihip is due to him, and therefore he is true
God, Matth. iv. 10. The angels are commanded to " wor-
fhip him," Heb. i. 8. All mud. give the fame honour to
him as to the Father, John v. 23. V/e muft have faith in him^
and they are blefled that believe in him, Ffal. ii. 12. compare
Jer. xvii. 5. We are to pray to him, Afts vii. 58.; and we
are baptifed in his name^ Matth. xxviii. 19. Nay, he is ex-
U 2 prefsl/
1 5.6 Of the Holy Trinity
prefslj faid to be '* equal with the Father," Phil. ii. 6. ahcf
** one with him," John x. 30. Now, feeing God will " not
give his glory to another," If. xlviii. 11. becaufe he is true
and cannot lie, and he is juft, it follows, that though Chrift
be a diftindt perfon, yet he is not a diftincl God from his Fa-
ther, but one God with him, the fame in fubftance, equal in
power and glory. And it is no contradidtion to this do6irine,
when Chrift fays, " My Father is greater than I," John xiv.
28. ; for he is not fpeaking there of his nature as God, but of
his mediatory office ; and hence he is called the Father's " fer-
vant," If. xlii. 1.
"thirdly ^ That the Holy Ghoft is true God, or a divine per-
fon, appears if ye confider,
1. The fcripture exprefsly calls him God, A6ls v. 3. 4.
1 Cor. iii. 16. If. vi. 9. compared with A<51s xxviii. 25. 26.
2 Sam. xxiii. 2. 3. He is called " Jehovah, or the Lord,"
Num. xii. 6. compare 2 Pet. i. 21.
2. Divine attributes are afcribed to him; as omnipotence,
he " worketh all in all," i Cor. xii. 6. 9. 10. 11.; omnipre-
fence, Pfal. cxxxix. 7. ; and omnifcience, 1 Cor. ii- 10.
3. Works peculiar to God are afcribed to him ; as crea-
tion, Pfal. xxxiii. 6 ; confervation, Pfal. civ. 30. ; working
miracles. Matt. xii. 28.; raifing the dead, Rom. viii. 11.; in-
fpiring the prophets, 2 Tim. iii. 16. compare 2 Pet. i. 21.
4. Divine worfhip is due to him. We are baptifed in his
name, Matth. xxviii. 19.; we are to pray to him, 2 Cor. xiii.
14. A6ls iv. 23. 25. compare 2 Sam. xxiii. 2. 3.
Hence it appears,
1. That the Godhead is not divided, but that each of the
three perfons hath the one whole Godhead, or divine nature.
2. That it is linful to imagine any inequality amongft the
three divine perfons, or to think one of them more honour-
able than another, feeing they are all one God.
V. I proceed to confider the weight and importance of this
article. It is a fundamental article, the belief whereof is ne-
ceilary to falvaticn. For thofe that are " without God," Eph.
ii. 12. and "have not the Father," cannot be faved ; but
" whofo denieth the Son, the fame hath not the Father,"
I John ii. 23. Thofe that are none of Ghrift's cannot be fa-
ved ; but " he that hath not the Spirit, is none of his,'*
Rom. viii. 9. None receive the Spirit but thofe that know
him, John xiv. 17. This myflery of the Trinity is fo inter-
woven with the whole of religion, that there can neither be
any true faith, right worftiip, or obedience without it. For
take
Of the Holy Trinity. i j^
fake away this doctrine, and the objeft of faith, Vv'orfhip, and
obedience is changed ; feeing the obje£l of thefe declared in
the fcripture, is the three perfons in the Godhead ; and the
fcriptures know no other God. Where is faith, if this be
taken away ? John xvii. 3. " This is life eternal, that they
might know thee the only true God, and Jefus Chrift whom
thou hall fent." Here it is to be obferved, that our Lord does
not call the Father only the true God, exclulive of the other
perfons of the Trinity ; but that he (including the other per-
fons, who all fubfift in the fame one undivided eflence) is the
only true God, in oppoiition to idols, falfely called gods.
I John ii. 23. " Whofoever denieth the Son, the fame hath
not the Father." There is no more true worihip or fellow-
fhip with God in it : " For through him we both have accefs
by one Spirit unto the Father," Eph. ii. 18. And there is
no more obedience without it, John xv. 23. " He that hateth
me," fays Chrift, " hateth my Father alfo." John v. 23.
*' He that honoureth not the Son, honoureth not the Father
which hath fent him." We are debtors to the Spirit, to live
after the Spirit, and are bound by baptifm to the obedience of
the Father, the Son, and the Spirit.
I fliall conclude with a few inferences.
1. How much ought we to prize divine revelation, wherein
we have a difcovery of this incomprehenfible rayftery I This
is a truth which nature's light could never have found out.
It is above reafon, though not contrary to it; for reafon, though
it could never have brought it to light, yet when it is difcover-
ed, it muft needs yield to it; for as the judgment of fenfe muft
be corrected by reafon, fo the judgment of reafon by faith.
?. See here that God whom you are to take for your God,
to love, truft in, worihip, and obey, even the Father, Son,
and Holy Ghoft. This is that Cod who offers himfelf to
you in the gofpel, and whom ye are to take for your God in
Chrift. This is that Father v.'ho ele£led a fele6l company of
finners unto falvation ; this is that Son that redeemed them
unto God by his blood ; and this is that Spirit that renews
and fandifies them, making them meet for the inheritance of
the faints in light.
3. Laftly, Take this Father for your Father, who is the
Father of our Lord Jefus Chrift ; and be obedient children, if
ye would be reckoned of his feed. Receive the Son, andilight
him not. Give your confent to the gofpel-offerf feeing it is
your Maker that offers to be your Hufband. And grieve not
the Holy Spirit, left ye be found fighters ngainft God.
OF THE DECREES OF GOD.
Ephef. i. II. — According to the pur p of e of him who worketh
all things after the counfel of his own will*
THE apollle here gives an inftance of the fovereign free-
dom of divine grace through Jefus Chrift m the belie-
ving Jews.
1. There is here the high privilege they were advanced to,
a right to the heavenly inheritance, which had been forfeited
by the fin of man.
2. Through whom they had obtained it, in him ; by vir-
tue of the merits, the obedience andfatisfa^tion of Chrift.
3. Why they obtained it, while others had not. Not that
they were more v^crthy than others, but becaufe they were
predeflinated, elected, or fore-ordained to falvation, and all the
means of it.
4. There is the certainty of the efficacy of predeftination.
It is according to his purpofe ; that is, his firm purpofe and
peremptory decree to bring fuch things to pafs. And this
certainly in particular is evinced by a general truth, Who
worketh all things according to the couifel of his own will.
Wherein we may notice,
(i.) God's effe£tual operation, he worketh. The word
fignifies to work powerfully and efficacioully, fo as 'to over-
come all contrary rc^fiftance, and all difficulties in the way ;
which is exadtly God's way of working. And this working
takes place in the works of creation and providence.
(2.) The manner how God works. The plan and fcheme
according to which his works are framed, is the coimfel of
his ivill. His will is his decree and intention ; and it is
called the counfel of his will, to denote the wifdom of his de-
crees, his moft wife and free determination therein. As God's
decree is an ad of his will, and fo moft free, confidered in re^
lation to the creatures ; fo his decree and will are never with-
out
Of the "Decrees of God: \^^
out counfel ; he willeth or decreeth things to be done with
the greatefl reafon and judgment, moft wifelj as well as
freely.
■ .'(3) "^^^ obje6^ of his working after this manner, all
'things. This cantiot be 'eftri6led to the bleflings which the
apovclc had been Ipeaking of immediately before, but muft
be underllood of all things whatfoever, and of all their mo-
tions and a£tions as fach ; which therefore are the objed of
God's decrees.
The text plainly affords this dodrine, viz.
DocT. " God hath fore-ordained, according to the counfel of
his own will, whatfoever comes to pafs."
Here I Ihall,
I. Explain the nature of a decree.
II. Coniider the objcd of God's decrees.
III. Speaiv of the end of his decrees.
IV. Touch at their properties.
V. Make improvement,
I. I am to explain the nature of a decree. The text calls
it a piirpofe, a 'will. For God to decree is to purpofe and
fore-ordain, to will and appoint that a thing ihall be or not
be. And fuch decrees muit needs be granted, feeing God is
abfokitely perfedl, and therefore nothing can come to pafs
without his will j feeing there is an abfolute and neceifa-
ry dependence of all things and perfons on God as the firft
caufe. But there is a vafl difference betwixt the decrees of
God and men ; whereof this is the principal : Mens purpofes
or decrees are diftindl from themfelves, but the decrees of
God are not diftirKft from himfelf. God's decrees are nothing
elfe but God himfelf, who is one fimple a6l ; and they are
many only in refped of their objeds, not as they are in God;
even as the one heat of the fun melts wax and hardens clay.
To fay otherwife is to derogate from the abfolute limplicity
of God, and to make him a compound being. It is alfo to
derogate from his infinite perfe6tion ; for whatfoever is added
to any thing argues a want, w^hich is made up by the ac-
ceffion of th^t th ng, and fo introduces a change ; but God is
abfolutely unchangeable. Neither could God's decrees be
eternal, if it were not fo ; for there is nothing eternal but
God.
II.
i6o Of the Decrees of God.
II. I proceed to confider the obje£l of God's decrees. This
13 whatfoever comes to pafs. He worketh all things, fays the
text. God has decreed whatfoever comes to pafs ; and no-
thing comes to pafs but what he has decreed to come to pafs.
We may confider the extent of the divine decree under the
three following heads.
1. God has decreed the creation of all things that have a
being.
2. He has decreed to rule and govern the creatures which
he was to make.
3. He has decreed the eternal ftate of all his rational crea-
tures.
Firfl, God decreed to rear up this ftately fabric of the
world, the heavens and the earth, the fea and the land, with
all the great variety of creatures which inhabit them.
There are myriads of holy angels in heaven, cherubims and
feraphims, thrones and dominions, principalities and powers,
angels and archangels. There are many fliining luminaries
in the firmament, the fun, and the moon, and innumerable
glittering liars. There is a great variety of creatures on
the earth, animals, plants, trees, and minerals, with various
forms, (hapes, colours, fmells, virtues, and qualities. The
fea is inhabited by many creatures, Pfal. civ. 25. Now, God
decreed to make all thefe things, Rev. iv. ii. " Thou haft
created all things."
Secondly, God hath decreed the government of all his crea-
tures. He preferves and upholds them in their beings, and
he guides and governs them in all their motions and actions.
He is not only the general fpring and origin of all the mo-
tions and adions of the creatures, but he appoints and orders
them all immediately.
I. He has decreed all their motions and adions : " For
(fays the apoftle) of him, and through him, and to him are all
things," Rom. xi. ult. This is clear from God's knowing
all thefe things before they come to pafs ; which knowledge
of them muft needs be in the decree, upon which the coming
to pafs of all things depends.
Not only good things, but evil things fall within the com-
pafs of his holy decree. Evils of punifhment are truly good,
being the execution of juftice, as it is good in a magi ft rate to
puniih evil-doers. God owns himfelf to be the author of
thefe evils, Amos iii. 6. " Shall there be evil in a city, and
the Lord hath not done it ?" And yet he has decreed the
effeding of thefe. As for the evils of fin, thefe alfo fall
I within
Of the Decrees of God. i€l
Within the compafs of the decree of God, as is clear in the cafe
of crucifying of Chrift, A6ls ii. 23. ** Him (fays the apoftle
to the Jews) being delivered by the determinate counfel and
foreknowledge of God, ye have taken, and by wicked hands
have crucified and (lain." And fays the apoflle, A^ts iv. 27. 28.
**For of a truth againft thy holy child Jefus, whom thou halt
anointed, both Herod and Pontius Pilate, with the Gentiles,
and the people of Ifrael, were gathered too;ether, for to do
whatfoever thy hand and thy counfel determined before to be
done." This appears alfo in the cafe of Pharaoh refuting to
let Ifrael go, and purfuing them when they had gone, whofe
heart God hardened, Exod. xiv. 4. ; and in the fin of Jo»-
feph's brethren in felling him into Egypt ; of which Jofeph
fays. Gen. xlv. 8. ** So now it was not you that fent me hi-
ther, but God." It is true, God decreed not the effeftir.g of
fin, for then he lliould have been the author of it, but he
decreed the permi-Tio!! of (in. And though fin in itfelf is evil,
yet God's permitting of it is good, feeing he can bring good
out of it ; and it is juft in him to permit it, where he is not
bound to hinder it. Yet this is not a naked permiflion,
whereby the thing may either come to pafs or not, but fuch
as infers a certainty of the event, fo that in refped; of the
event the fin cannot but come to pafs. Hence our Lord fays,
Matth. xviii. 7. " Wo unto the vv^orld becaufe of offences ;
for it mufl needs be that offences come." And fays the a-
poflle, I Cor. xi. 19. '* There mufl be herefies among you."
See alfo A<5ls iv. 27. 28. forecited.
2. And not only necelfary things, as the burning of the
fire, but the mofl free adls of the creature, and the mofl ca-
fual things, fall under the divine decree. Free afts, as Prov,
xxi. I. *' The king's heart is in the hand of the Lord, as the
rivers of water : he turneth it whitherfoever he will." To
this purpofe are the forefaid inflances of the Jews, Pharaoh,
and Jofeph's brethren. — ^The mofl cafual, as in the cafe of
the cafual flaughter mentioned Exod. xxi. 12. 13. and Deut.
xix. 3. where mention is made of the Lord's delivering the
perfon flain into the hands of the flayer, though he had no
intention to flay him. Such alfo is the cafe of lots, Prov.
xvi, 33. " The lot is caff into the lap j but the whole dif-
pofing thereof is of the Lord." This holds alfo in the cafe
of fparrov/s, and the hairs of the head falling, which can-
not be done without God, Matth. x. 29. 30. And thus not
only great things, but fffiall things fall within the compafs of
the divine decree.
Vol. L X But
i62 Of tie I)ecrees of God
But more efpecially let us confider God's decrees wrth re-
fpe£l to the government of rational creatures. This we may
take up in the following particulars.
1. God has decreed what kingdoms and monarchies fliould
be on the earth, what princes and potentates fhould rule and
govern them, and whether their government iliould be mikl
or tyrannical ; how long each kingdom fhouid continue, when
they fhouid have peace and when war, when profperity and
Vv'hen adverfity. We find wonderful difcoveries made to Da-
niel with refpeft to thefe things.
2. God has decreed every tiling relating to the lot and con-
dition of particular perfons.
(i.^ He has decreed the time and place of their birth, whe-
ther it fhouid be under the law or gofpel, in a land of light or
darknefs ; whether among the favagi Indians in America, or
among the more polite and civilized people of Europe ; whe-
ther among Mahometans, Papifts, or Proteflants. All this was
decreed by the Lord, who ** hath made of one blood all na-
tions of men, to dwell on all the face of the earth, and hath
determined the times before appointed, and the bounds of
their habitation," A6ls xvii. 26.
(2.) He hath decreed every man's lot and. condition, whe-
ther it fhall be high or low, rich or poor, noble or ignoble,
learned or unlearned. H6 hath determined the trade and em-
ployment they fhouid follow, the particular bufinefs they fhall
betake themfelves to. Many times God's providence over-rules
mens purpofes anddefigns, for fulfilling his own counfels. Mat-
ters are fometimes ftrangely wheeled about, fo that not what w^e
or our parents defigned, but what God hath purpofed, fhall
take place. Amos was meanly employed at firfl, but God de-
figned him for a more honourable calling : he was taken from
the ofHce of a herdman, and gatherer of fycamore fruit, and
inveflcd with a commiflion to prophecy to the people of If-
rael, Amos vii. 14. 15. David followed the ewes, and it is
like never raifed his thoughts to higher things in the days of
his youth ; but God made him the royal fhepherd of a bet-
ter flock, Pfal. Ixxviii. 70. 71. The mofl part of the apoflles
were fifliermen ; but Chrifl called them to a more high and
eminent flation, even to be extraordinary officers in his church,
andfifliiers of men.
(3.) God hath decreed what relations men fhall have in the
world. Their wives and children are appointed for them.
Hence faid Abraham's fervant, Gen. xxiv. 44. " Let the
fame be the woman whom the Lord hath appointed for my
mafler's
Of the lie cress of God* 163
inafler's fon." That fuch a woman, rather than any other,
fhould be wife to fuch a man, is by the appointment of Hea-
ven. Mens children are alfo decreed by v^od. Hence faid
Eve, Gen. iv. 24. " God hath appointed me another feed in-
ftead of Abel, whom Cain flew." And fays the Pfalmift, Pfal.
cxxvii. 3. " Lo children are the heritage of the Lord."
God determines the numbers and names of every man's chil-
dren.
C4.) All the comforts of mens lives are under the divine
appointment, both thofe temporal and fpirit',ral. Hence fays
the propnet, If. xxvi. i. " We have a ftrong city : falvatioa
will God appoint for walls and bulwarks."
5. All mens afflidions are determined by a decree of Hea-
%^en, Micah vi. 9. " Hear ye the rod, and who hath appoints
ed it." Such are public calamities and diflrefles, as war, fa-
mine, and peftilence, all bodily pains and ficknefs, poverties
and pinching ihaits, and whatever is grievous and afflictive
to men. None of thefe fpring out of the duft, or come by
chance. The kind and nature of people's troubles, their
meafure and degree, time and feafon, continuanc- and dura-
tion,, and all the circumftances of them, are determined, and
weighed in the fcale of his eternal counfel. Hence fays the
apoille, I ThefT. iii. 3. " No man fliould be moved by thefe
affli(!^ions : for you yourfelves know that we are appointed
thereunto."
(6.) The time of every man's life in the v/orld is ap-
pointed. Hence fays Job, chap. vii. i. *' Is there not an ap-
pointed time to man upon earth ? are not his d^ys alfo like
the days of an hireling ?" And fays the fame great man,
chap. xiv. 5. ** His days are determined ; the number of his
months are with thee, thou haft appoirite(i his bounds that he
cannot pafs.^' The term of our life is fixed and limited, our
days are determined, and our months numbered. Hence Da-
vid prays, Pfal. xxxix. 4. *' Lord, make me to know mine
end, and the meafure of my days, what it is : that i may know
how frail I am." Our days 'are meafured ; ihey are as the
days of an hireling. As the hireling hath a fet time to work
in, fo every man and woman hath an appointed time for a6t-
ing and working m this world. We are all pilgiins and ftran-
gers on the earth, and in a little time we muft go tience and be
no more. We are here like men upon a llage to a6l our parts, and
in a ihort time we muft retire within the curtain of death, and
others will come in our room. Our glafs is continually ruu-
X 2 ninf
264 Of the Decrees of God,
ning, and the day and hour in which it will run out is fettled
and fixed by the order of Heaven. We find in .fcripture,
that God hath often foretold the precife term of particular
mens lives. He fet a hundred and twenty years to thofe who
lived in the old world before the flood came upon them,
G^n. vi. 3. He foretold the time of Mofes's life, of that
of Jeroboam's fon, of that of Ahaziah king of Ifrael, and
of many others. All this was from his own decree and
counfel.
Thirdly^ God hath determined the eternal ftate of all his
rational creatures, both men and angels. Our Confeffion of
Faith tells us, agreeably to fcripLure, chap. iii. art. 3. that
** by the decree of God, for the manifeftation of his glory,
*^ fome men and angels are prcdeftinated unto everlafting life,
*' and others are fore-ordained to everlafting death." More
particularly,
I. We read of the eledl angels, i Tim. v. 21. The perfe-
verancc and Handing of the holy angels in the- ftate of their
primitive integrity, and their confirmation therein, was de-
termined by Jthe purpofe of God. In the morning of the
creation heaven fliined with innumerable glittering ftars, the
angels of light, of whom a vaft nuiTiber are, by their rebel-
lion againft God, become wandering ftars, to whom is refer-
ved the biacknefs of darknefs for ever. Now, the good an-
gels are in a fupernatural ftate, without the leaft danger of
change, or any feparation from the blefled prefence of God
in glory, flowing from the continual irradiations of divine
grace, which preferves their minds from errors, and their
wills from irregular defires ; and confequently they cannot
fin, nor forfeit their felicity.
It was by an eternal decree of God, that he pafled by the
angels that fell, and doomed them to everlafting mifery. The
apoftle tells us, 2 Pet. ii. 4. that " God fpared not the an-
gels tliat finned, but caft them down to hell, and delivered
them into chains of darknefs, to be referved unto judgment."
And faith Jude, ver. 6. " The angels which kept not their
firft eftate, but left their own habitation, he hath referved
in everlafting chains under darknefs, unto the judgment of
the great day.'- Mercy did not interpofe to avert or fufpend
their judgment ; but immediately they were expelled from
the Divine Prefence. • Their prefent mifery is infnppor table,
and worfe awaits them. Their jud!.;n!ent is irreverfible ; they
are under tlie biacknefs of darknefs for ever. They have
Of the Decrees of God, 165
not the leaft glimpfe of hope to allaj their forrows, and no
flar-light to fweeten the hoirors of their eternal night. It
were a kind of mercy to them to be capable of death ; but
God will never be fo far reconciled to them as to annihilate
them. Immortality, which is the privilege of their nature,
infinitely increafes their torment.
2. God hath likewife appointed the final and eternal ftate
of men and women. It is faid, Rom. ix. 21. 22. 23. " Hath
not the potter power over the clay, of the fame lump to make
one veflel unto honour, and another unto difhonour ? What
if God, willing to fliew his wrath, and to make his power
knov\rn, endured with much long-fuftering the veflels of wrath
fitted to dellruction : and that he might make known the
riches of his glory on the vefTels of mercy, which he had
afore prepared unto glory ?" .
(1.3 He hath ele^led fome to everlafting life by an irrever^
fible decree, Rom. viii. 29. 30. " For whom he did foreknow,
he alfo did predeflinate to be conformed to the image of his
Son, that he might be the firft-born among many brethren.
Morfover, whom he did predeflinate, them he alfo called :
and whom he called, them he alfo juflnfied : and whom he
juftified, them he alfo glorified." Eph. i. 4. " According as
he hath chofen us in him before the foundation of the world,
that we fhould be holy and without blame before him in
love." 2 ThelT. ii. i^. " God hath from the beginning cho-
fen you to falvation." From eternity God elected fome from
among the lofl poflerity of Adam to everlafling life and glory,
according to the good pleafure of his own will. Therefore
all is referred by our Saviour to the good pleafure of God,
Matth. xi. 25. 26. And all the means for accomplifning the
ends of election are likewife of divine appointment ; particu-
larly the redemption of ruined finners by the death and fuf-
ferings of Chriil : ** He hath chofen us in Chrift," Eph. i. 4.
The Father did firfl, in order of nature, chufe Chrifl to the
Mediatory oi^ce, and as the chief corner-flone to bear up. the
whole building ; whence he is called God's ele6i. If. xlii. i.
And then he chofe a company of lofl finners to be faved by
and through Chrifl ; and therefore he is faid to predeflinate
them to be conformed to the image of his Son.
2. God hath pafTed by the rell of mankind, according to
the unfearchable counfel of his own will, whereby he extend-
eth or witb-holdeth mercy as he pleafeth, for the glory of his
fovereign power over his creatures, and hath ordained them
to diilionour and wrath for their fins, to the praife of his
J 66 Of the Decrees of God,
glorious juftice. Hence Chrift is faid to be *' a ftone of tum-
bling, and a rock of offence to them that flumble at the word,
being difobedient ; whereunto alfo they were appointed,"
I Pet. ii. 8. " The foundation of God ftandeth fure, having
this feal. The Lord knoweth them that are his. And, Let
every one that nameth the name of Chrift depart from ini-
quity. But in a great houfe there are not only velFels of
gold, and of filver, but alfo of wood, and of earth ; and fome
to honour, ai]d fome to dilhonour," 2 Tim. ii. 19. 20. In
Jude, ver. 4. we read of " ungodly men, who were before
of old ordained to condemnation," And in Rom. ix. 22. 23.
we read of " vefTels of mercy, which God had afore prepared
unto glory ; and of vefiels of wrath fitted for deftrudion."
in. I come to condder the end of God's decrees. And
this is no other than his own glory. Every rational agent
acls for an end j and God being the moft perfcd agent, and
his glory the higheft end, there can be no doubt but all his
decrees are tlrreded to that end. ** Fof — to him are all
things," Rom. xi. 36. ^^ That we ibould be to the praife of
Iiis glory," Eph. i. 12. In all, he aims at his glory ; and
feeing he aims at it, he gets it even from the moft finful ac-
tions he has decreed to permit. Either the glory of his mer-
cy or of hib juftice he draws therefroni. Infinite wifdom di-
rects all to the end intended. More particularly,
I . This was God's end in the creation of the world. The
divine perfections are admirably glorified here, not only in
regard of the greatnefs of the efted, which comprehends the
heavens and the earth, and all things therein ; but in regard
of the marvellous way of its produ6lion. For he made the
vaft univerfe without the concurrence of any material caufe ;.
he brought it forth from the womb of nothing by an ad of
his efficacious will. And as he began the creation by pro-
ceeding from nothing to real exiftence, fo in forming the other
parts he drew them from infirm and indifpofed matter, as from
a fecond nothing, that all his creatures might bear the figna-
tures of infinite power. Thus he commanded light to arife
out of darknefs, and fenfible creatures from an infeufible ele-
anent. The luftre of the divine glory appears eminently
iiere. Hence fays David, Pfal. xix. i. " The heavens de-
clare the glory of God." They declare and manifeft to the
world the attributes and perfedlions of their great Creator,
€ven in his infinite wifdom, goodnefs, and power. All the
;eatiir€3 have fome prints of God ftampcd upon them, where-
Of the Decrees of God. 167
by thej loudly proclaim and fnew to the world his wifdom
and goodnefs in framing them. Hence fays Paul, Rom. i. 20.
** The invifible things of him from the creation of the world
are clearly feen, being underftood by the things that are made,
even his eternal power and Godhead."
2. The glory of God was his chief end and de-fignin making
men and angels. The reft of the creatures glorified God in
an objective ^vay, as they are evidences and manifeftations
of his infinite wifdom, goodnefs, and powder. But this higher
rank of beings are endued with rational faculties, and fo are
capable to glorify God actively. Hence it is faid, Prov. xvi.
4. " The Lord hath made all things for himfelf." If all
things were made for him, then men and angels efpecially,
who are the mafter-pieces of the whole creation. We have
our rife and being from the pure fountain of God's infinite
power and goodnefs ; and therefore we ought to run towards
that again, till we empty all our faculties and excellencies
into that fame ocean of divine goodnefs.
3. This is likewife the end of election and predeftination.
For ** he hath predeftinated us unto the adoption of children, to
the praife of the glory of his grace." That fome are ordained
to eternal life, and others pafted by, and fuffered to periih
eternally in their fin, is for the manifeftation of the infinite
perfe6tions and excellencies of God, The glory and beauty
of the divine attributes is difplayed here with a fhining luftre;
as his fovereign authority and dominion over all his creatures
to difpofe of them to what ends and purpofey he phiafeth ;
his knowledge and omnifcience, in beholding all things paft,
prefent, and to come ; his vindictive juftice, in ordainiiig pu-
niftiments to men, as a juft retribution for fin ; and his om-
nipotence, in making good his word, and putting all his
threatenings in execution. The glory of his goodnefs fhines
likewife here, in m.aking choice of any, w^hen all moft juftly
deferved to be rejedled. And his mercy fhines here with an
amiable luftre, in receiving and admitting all who believe
in Jefus into his favour.
4. This was the end that God propofed in that great and
aftonifhing work of redemption. In our redemption by Chrift
we have the fulleft, cleareft, and moft delightful manifefta-
tion of the glory of God that ever was or fhall be in this life.
All the declarations and manifeftations that we have of his
glory in the works of creation and common providence, are
but dim and obfcure in comparifon with what is here. In-
deed the glory of his wifdom, power, and goodnefs, is clearly
manifefted
1 68 Of the hecrees of God.
manifefted in the works of creation. But the glory of \\\a
mercy and love had lain under an eternal eclipfe without a
Redeemer. God had in feveral ages of the world pitched upon
particular fcafons to manifefh and difcover one or other parti-
cular property of his nature. Thus his juitice w^as declared
in his drowning the old world with a deluge of water, and
burning Sodom with fire from heaven. His truth and power
were clearly manifefted in freeing the Ifraelites from the
Egyptian chains, and bringing them out from that miferable
bondage. His truth was there iliuftrioufly difplayed in per-
forming a promife which had lain dormant for the fpace of
430 years, and his power in quelling his implacable enemies
by the meaneft of his creatures. Again, the glory of one at-
tribute is more feen in one work than in another : in fome
things there is more of his goodnefs, in other things more of
his wifdom is feen, and in others more of his power. But in
the work of redemption all his perfections and excellencies
iliine forth in their greateft glory. And this is the end that
God propofed in their converfion and regeneration. Hence
it is faid. If. xliii. n. " This people have I formed for my-
felf, they iliall (hew forth my praife." Sinners are adopted
into God's family, and made a royal priefthood on this very
defign," 1 Pet. ii. 9.
IV. I come now to confider the properties of God's de-
crees.
1. They are eternal. God makes no decrees in time, but
they were all from eternity. So the decree of election is faid
to have been " before the foundation of the world," Eph. i. 4.
Yea, whatever he doth in time, was decreed by him, feeing
it was known to him before time, Ads xv. 18. " Known un-
to God are all his works from the beginning." And this
foreknowledge is founded on the decree. If the divine decrees
were not eternal, God would not be mofl; perfeft and un-
changeable, but, like weak msn, fhould take new counfels,
and would be unable to tell every thing that were to come
to pafs.
2. They are moft wife, " according to the counfel of his
will." God cannot properly deliberate or take counfel, as
men do ; for he fees all things together and at once. And
thus his decrees are made with perfedl: judgment, and laid in
the depth of wifdom, Rom. xi. 33. " O the depth of the
riches both of the wifdom and knowledge of God ! how un-
fearchable are his judgments, and his ways paft finding out I"
I So
Of the Decrees of God. 1 69
So that nothing is determined diat could have been better de-
termined.
3. They are mofl free, according to the coimfel of his own
will ; depending on no other, but all flovvmg from the mere
pleafure of his ovvn will, Rom. xi. 34. " For who hath known
the mind of the Lord, or who hath been his counfelior ?'^
Whatfoever he decreeth to work without himfelf, is from his
free choice. So his decrees are all abfolute, and there are none
of them conditional. He has made no decrees fm'"pended on
any condition without himfelf. Neither has he decreed any
thing becaufe he faw it would come to pafs, or as that which
would come to pafs on fuch or fuch conditions ; for then they
fliould be no more according to the cour.fel of his will, but
the creature's will. For God's decrees being eternal, cannot
depend upon a condition which is temporal. They are the
determinate couafels of God, but a conditional decree deter-
mines nothing. Such conditional decrees are inconiiftent with
the infinite wifdom of God, and are in men only the efi^e6ls
of weaknefs ; and they are inconiiftent with the independency
of God, making them depend on the creature.
4. They are unchangeable. They are the unalterable laws
of heaven. God's decrees are conllant ; and he by no means
alters his purpofe, as men do, Pfal. xxxai. 11. *' The coun-
fel of the Lord ftandeth for ever, the thoughts of his heart to
all generations." Hence they are compared to mountains of
brafs, Zech. vi. i. As nothing can efcape his firft viev/, fo
nothing can be added to his knowledge. Hence Balaam faid,
•'* God is not a man that he fliould lie, neither the fon of man,
that he fliould repent : hath he faid, and fliall he not do it ?
or hath he fpoken, and fliall he nor make it good?" Numb.
xxiii. 19. The decree of election is irreverfible : " The foun-
dation of God, (fays the apoftle), ftandeth fure, having this
leal. The Lord knoweth them that are his," 2 Tim. ii. 19,
5. They are moft holy and pure. For as the fun darts its
beams upon a dunghill, and yet is no way defiled by it ; fo
God decrees the permifllon of ft 1, as above explained, yet is
not the author of fin : i John i. 5. '' God is light, and in him
is no darknefs at all." Jam. i. 13. 17. " God cainiot be tempt-
ed with evil, neither tempteth he any man. With him is no
variablenefs, neither fliadow of turning."
6. Lajlly, They are effectual ; that is, whatfoever God de-
crees comes to pafs infallibly. If. xlvi. 10. " My counfel fliall
ftiand, and 1 v/ill do all my pleafure." He cannot fall Ibort
of what he has determined. Yet the liberty' of fecond caufes
Vol. L ' Y is
1 7'5 Of the Decrees of Goih
is not hereby taken away ; for the decree of God offer's nd
violence to the creature's will ; as appears from the free and
unforced adings of Jofeph's brethren, Pharaoh, the Jews that
crucified Chrirt, &.c. Nor does it take away the contingency
of fecond caufes, either in themfelves or as to us, as appears
by the lot cafl into the lap. Nay, they are thereby eftablilh-
ed, becaule he hath efEcacioufly fore-ordained that fuch efFetls
Ihall follow on fuch caufes.
Before proceeding to the application of this dodrine, it may
not be improper to anfwer feme objections which are brought
againil the dodlrine of the divine decrees.
I. It is obje6led by fome, that if all things that come to
pafs in time be appointed of God by an irreverfible decree,
then this feems to make God the author of fin, as if he had
ordained that horrid and hateful evil to come into the world,,
which is fo difhonourable to himfelf, and fo deltru6live to
the children of men. In anfwer to this, you would know,
1. That all finful actions fall under the divine decree. Tho'
fin itfelf flows from tranfgrefling the law, yet the futurition
of it is from the decree of God. No fuch thing could ever
have been in the world, if it had not been determined by the
eternal counfel or Heaven for a holy and juft end. This is
plainly aflerted by the apoftle Peter, with refped to the
greateft villany that was ever committed on the earth, name-
ly, the death and fufferings of the Lord Jefus Chrift at the
hands of finful men, A6ts ii. 23- forecited. And the church
gives this account of it. Acts iv. 27. 28. " For of a truth a-
gainft thy holy child Jefus, whom thou haft anointed, both
Herod and Pontius Pilate, with the Gentiles, and the people
of Ifrael, were gathered together, for to do whatfoever thy
hand, and thy counfel determined before to be done." There
was never fuch an atrocious crime or higher a6t of wicked-
nefs committed, than the murdering of the Lord of glory.
And yet it appears from thefe texts of fcripture, that, in this
bloody and horrid fcene^ wicked men did no more than God's
hand and counfel determined before to be done.
2. That the decree of God is properly diftinguiflied into
that which is effective, and that which is permiflive.
(1.) His efFedive decree refpe£ts all the good that comes to
pafs, whether it be moral or natural goodnefs. All the ac-
tions and motions of the creatures have a natural goodnefs in
them ; and even finful adtions confidered abftractly from any
irregularity, obliquity, or deformity cleaving to them, have
a natural goodnefs in them, fo far as they are aftions : they
have
Of the Decrees of God-. 171
iiave a goodnefs of being confidered purely and fimply as ac-
tions. Now, God has decreed to effect all thefe, yea even fin-
ful adtions coniidered purely as natural. For he is the firft
and univerfal caufe of all things, the fountain and original of
all good And it is faid with refpe6l to the oppreffioiis of
the church by wicked men, Pfal. cxv. 3. "Our God is in the
heavens ; he hath done whatfoever he pleafed."
(2.) His permiilive decree doth only refpe6t the irregulari-
ty and pravity that is in iinful actions. God decreed to per-
mit the fame, or he determined it to be, himfelf permitting
it. Hence it is faid. Acts xiv. 16 *•' In tim.es pail he fuffer-
ed all nations to walk in their own ways." And God doth
nothing in time, hut what he did from eternity decree to do.
So that the futurition of fin is from the decree of God. God
determined that it fliould be. He did not decree to have any
efficiency in iin, confidered as fuch ; but he willed that it
lliould be done, himfelf permitting it. The counfel of God
did not determine to do it, but that it lliould be done.
3. God decreed the permiffion of fin for great and glorious
ends. It is true, -fin in its own nature has no tendency to
any good end. If it end in any good, it is from the over-ru-
ling providence of God, and that infinite divine ils.ill that can
bring good out of evil, as well as light out of darknefs. Now^,
the great and glorious end for which God decreed the after-
being of fin, is his own glory ; and the ends fubordinate
t-hereunto are not a few. Particularly, God decreed the fu-
turition of fin, (1.3 That he might have occafion of glorify-
ing his infinite v/ifdom, love, and grace in the redemption
and falvation of a company of loft finners through the death
and fufferings of his own dear Son. (2.) That his patience
and long fuffering in bearing with and forbearing finners,
might be magnified, admired, and adored. (3.) That he might
be honoured and glorified by the faith and repentance of his
people, and their walking humbly with him. (4.) That his
juftice might be illuftrioufly difplayed • and glorified in the
eternal damnation of reprobate finners for their own fins and
abominations, fin being the caufe of their damnation, though
not of their reprobation. Thus God decreed the futurition
of fin for thefe holy and wife ends, that he might glorify his
v.dfdom in bringing good out of fo great an evil, and a greater
good than the evil he decreed to permit.
4. The decree of God about the permifiion of fin does not
infringe the liberty of man's will. For fin doth not follow
the decree by a neceffity of co-a£lion or compulfion, which
Y 2 indeed
172 Of the "Decrees of God.
indeed would deftroy human libertj ; but by a neceffity of in-
fallibility, which is very confilleat with it. It is fufficient
unto human liberty, or the freedom of man's will, that a man
aft without all conilraint, and out of choice. Now, this is
not taken away by the decree. Men fin as freely as if there
were no decree, and yet as infallibly as if there were no liber-
ty. And men fin, not to fulfil God's decree, which is hid
from them, but to ferve and gratify their vile lufts and cor-
rupt afFe£lions.
OhjeB. 1. If God hath determined the precife number of
every man's days by an unalterable decree, then the ufe of
means for the prefervation of our wealth and lives is altoge-
ther unnecellary ; for nothing can fruftrate the divine decree.
We will certainly live as long as God hath appointed us,
whether we ufe any means or not. And therefore when we
:ire hungry, we need not eat and drink ; and when we are
fick, we need not take phyfic, or ufe any medicines.
In anfwer to this, you would know, that as God hath de-
creed the end, fo he hath decreed the means that are proper
for attaining that end : fo that thefe two mull not be fepara-
ted. Though God hath decreed how long we Taall live, yet
feeing it is liis ordinary way to work by means, and he hath
commanded and enjoined the ufe of them to men, therefore it
is ftill our duty to ufe lawful means for prefer ving our life
and health, and to wait on God in the due ufe of them, refer-
ring the event to his wife determination. In Paul's dange-
rous voyage to Rome, an angel of the Lord aflured him, that
God had given him all that failed with him in the fliip ; and
Paul afllired them from the Lord, that there Ihould be no lofs
of any of their lives : yet when fome were about to flee out
of the fliip, he fays to the centurion who had the command,
*'^ Except thefe abide in the lliip, you cannot be faved," A6ts
xxvii. 31. And he exhorted them to take fome meat after
their long abftinence, telling them, that it was for their health.
From which it plainly appears, that as God had decreed to
fave their lives, fo he had decreed to lave them in the due
ufe of ordinary means ; fo that they were to ufe means for
the prefcrvalion of their life and health. And when Pleze-
kiah was recovered from a mortal difeafe, and received a
promife from God that he fhould have fifteen years added to
his days, and the promife was confirmed by a fign, the mira-
culous going back of the fun, he did not negkcl: or call ofi" the
ufe of means ; but, as was prefcribed by the prophet, he ap-
plied a bunch of dry figs to his fore, and ufed fiill his ordi-
nary
0/ the Decrees of God. 1^3
nary diet. Therefore it is grofs ignorance and madnefs in men
to reafon fo againfl God's decrees. The Lord, by an un-
changeable conniel and purpofe, hath decreed and fet down
all things, and how they fhall come to pafs ; and therefore it
is a wrong ^^/ay of arguing for people to fay, If Cod hath de-
termined how long I fhall live, then I Ihall not die fooner,
though I never eat or drink.
ObjeB. 3. If God hath determined the eternal flate and con-
dition of men, whether they fhall be happy or raiferable for
ever, then it is in vain to repent and believe, or ufe any means
for their own fafety. For if God hath ele6led them to fal-
vation, they (hill certainly be faved, whether they ufe any
means or not ; and if they are not ek(?l:ed to everlailing life,
all that they can poflibly do will be to no purpofe at all, for
they fhall never be faved by it.
For anfwer to this, you would know,
1. That God's decree of election is a great fecret, which
we ought not to pry into. It is limply impoffible for men
to know whether they are elefted or not, before they believe.
Indeed, if a man were cei tain that he is not eled:ed to eternal
life, it would be another cafe : but as it is not certain that
thou art elected, fo it is not certain that thou art not elefted.
You have no means to know either the one or the other cer-
tainly, till you get faving faith. Till then the Lord referves
it in his own breaft, as a fecret which we are not to pry into.
Font is faid, Deut. xxix. 29. " Secret things belong unto
the Lord our God ; but thofe things which are revealed be-
long unto us and to our children, that we may do all the
things of his law." Here the Lord Ihews what belongs to him
and what belongs to us, and that we fliouid mind our du-
ty, and not bufy and perplex ourfelves about irapertincncies.
Whether men be eledled or not elected, is a fecret that God
never difclofes to an unbeliever ; but that we fhould believe
on Chnll is no fecret. This is a duty clearly revealed and
enjoined by the gofpel.
2. It is our duty to look to God's commands, and not to
his decrees ; to our own duty, and not to his purpofes. The
decrees of God are a vaft ocean, into which many poiTibly
have curicufly pried, to their own horror and defpair ; but
few or none have ever pried into them to their own profit
and fatisfa£lion. Our eleftion is not written in particular
in the word of God ; but our duty is plainly fet down there.
If men confcientioufly perform their duty, this is the v/ay to
come to the knowledge of their eleftion. ^.len therefore
fhould
i'74 Of the Decrees of God,
ihould not queflion whether they be elefted or not, but firft
believe on Chrift, and endeavour diligently to work out
their own falvation ; and if their works be good, and their
obedience true, thereby they will come to a certain know-
ledge that they were elefted and fet apart to everlafting
life,
3. As God elefts to the end, fo he elefts alfo to the means.
Now, faith and obedience are the means and way to falvation ;
and therefore, if you be ele^ed to falvation, you are alfo
elefled to faith and obedience. See what is faid to this pur-
pofe, 2 Their. ii» 13. " God hath chofen you to falvation,"
there is the end ; " through fandification of the Spirit and be-
lief of the truth," therejs the means which lead to that end.
Both are decreed by God. If therefore you heartily and fin-
cerely believe and obey, then your eleftion to falvation Hands
firm and fure. Nay, further, the fcriptures make eleftion to
be terminated as well in obedience as falvation. So i Pet.
i. 2. " Ele6l (fays the apoftle) unto obedience, through
fanft location of the Spirit." In the former place it was, " ele6t
to falvation through fan6lification ;" but here it is, " eledl to
obedience through fau^lification ;" to denote unto us, that none
3 re ele£led unto falvation but thofe that are elefted unto obe-
dience. And therefore it is unreafonable, yea, it is contra-
dictory to fay. If I am ele61:ed, I ihall be faved, v/hether I be-
lieve and obey or not ; for none are elefled' to falvation but
through faith and obedience.
4. Men do not pry into the decrees of God in other things,
but do what they know to be incumbent upon them as their
dntj. And certainly it is as unreafonable here. When you
are dangerouily fick, and the phyiician tells you, that unlefs
you take fuch and fuch medicines, your cafe is defperate ; you
do not ufe to reafon thus, Then if God hath decreed my re-
covery, I will certainly be refiored to my health, whether I
take that courfe of phyfic or not ; but you prefently fall in
with the advice given you, and make ufe of the means pre-
fcribed for your health. And will you not do fo here ? You
are dangeroufly lick and mortally wounded with fin, and God
commands you to fiee to Chrift the only phyficiaii that can cure
you, and call yourfelves upon him, and you fiiall certainly
be faved. But 0,fays the finner, if I knew that God had decreed
my falvation, I would venture on Chrift; but till once I know
this, I mull not believe : O how unreafonable is unbelief I
The devil's fuggeftions make poor creatures a6l as if they were
entirety di(lra(3:t:d and out of their wits. This is juft as if a.ij
IfKaelite
Of the Decrees of God, I^ j
Hraelite flung with the fiery ferpents fliould have faid, If I
knew that the Lord had decreed my cure, I would look upon
the brazen ferpent, and if he hath decreed it, I will certain-
ly recover whether I look to it or not. If all the flung If-
raelites had been thus refolved, it is likely they had all periili-
ed. Or this is as if one purfued by the avenger of blood,
fliould have fet himfelf down in the way to the city of refuge,
where he fhould have been flying for his life, and faid, If God
hath decreed my efcape, then I will be fafe whether I run to
the city of refuge or not ; but if he hath not decreed it, then
it is in vain for me to go thither. Now, v/ould not men count
this a wilful calling away of his life, with a carelefs neglect
of that provifion which God had made to fave it ? Was it not
fufficient that a way was made for his efcape, and a way fea-
fible enough, the city of refuge being always open ? Thus the
arms of Chrifl are alw^ays open to receive and embrace poor
humbled perilliing fmners fleeing to him for help. And will
men deflroy themfelves by fufFering Satan to entangle them
with a needlefs, impertinent, and unreafonable fcruple ? lu
other cafes, if there be no way but one, and any encouraging
probability to draw men in to it,- they run into it without de-
lay, not perplexing and difcou raging themfelves with the de-
crees of God. Now, this is thy cafe, O finner ; Chrifl is
the way, the truth, and the life ; there is no other by whom
you can be faved ; flee to him then as for thy life ; and let
not Satan hinder thee, by diverting thee to impofTibilities and
impertinencies. Comply with the call and offer of the gofpel.
This is prefent and pertinent duty, and trouble not thyfelf
about the fecrets of God.
I conclude all v/ith a few inferences.
I. Has God decreed all thi^igs that come to pafs ? Then
there is nothing that falls out by chance, nor are we to afcribe
what we meet with either to good or ill luck and fortune.
There are many events in the world which men look upon as
mere accidents, yet all thefe come by the counfel and appoint-
ment of Heaven. Solomon tells us, Prov. xvi. 33. that " the
lot is call into the lap, but the whole difpoflng thereof is from
the Lord." Hov^ever cafual and fortuitous things may be
with refpecl to us, yet they are all determined and directed
by the Lord. V/hen that man drew a bow at a Venture,
I Kings xxii. 34. it was merely accidental with refped to him,
yet it was God that guided the m.otion of the arrow fo as to
finite the king of Ifraei rather than any other man. Nothing
then
fjS 0/ the Decrees of God,
then comes to pafs, however cafual and uncertain it may feem
to be, but what was decreed by God.
2. Hence we fee God's certain knowledge of all things that
happen in the world, feeing his knowledge is founded on his
decree. As he fees all things poffible in the glafs of his own
power, fo he fees all things to come in the glafs of his own
will ; of his effecting will, if he hath decreed to produce them ;
and of his permitting will, if he hath decreed to fuffer them.
Hence his declaration of things to come is founded on his ap-
pointing them. If. xiiv. 7. *' Who, as I, ihall call, and lliall
declare it, and fet it in order for me, fince I appointed the an-
cient people ? and the things that are coming and fhall come ?
let them fliew unto them." He foreknow^s the moft neceffary
things according to the coarfe of nature, becaufe he decreed
that fuch eiTe^ls fliould proceed from and neceflarilj follow
fuch and fuch caufes : and he knows all future contingents, all
things which fhall fall out bj chance, and the moft free
actions of rational creatures, becaufe he decreed that fuch
things fliould come to pafs contingently or freely, according
to the nature of fecond caufes So that wliat is cafual or con-
tingent with refpect to us, is certain and neceffary in regard
of God.
3. Whoever be the inftruments of any good to us, of what-
ever fort, we muft look above them, and eye the hand and
counfel of God in it, which is the firft fpring, and be duly
thankful to God for it. And whatever evil of crolTes or af-
flidlions befals us, we muft look above tlie inftruments of it
to God. AfBidion doth not rife out of the duft, or come to
men by chance ; but it is the Lord that fends it, and w^e
fliould own and reverence his hand in it. So did David in
the day of his extreme diftrefs, 2 Sam. xvi. 11. " Let him
alone, and let him curfe ; for. the Lord hath bidden him."
We ftiould be patient under whatever diftrefs befals us, con-
fidering that God is our party, Job ii. 10. " Shall v^e re-
ceive good at the hand of God, and fliall we not receive
evil?" This w»uld be a happy means to ftill our quarrel-
lings at adverfe difpenfations. Hence David fays, " I was
dumb, I opened not my mouth, becaufe thou didft it," Pfal.
xxxix. 9.
4. See here the evil of murmuring and complaining at our
lot in c'ae world. How apt are ye to quarrel with God, as
if he were in the wrong to you, when his dealings with you
arc not according to your own delires and wifhes ? You de-
mand a reafon, and call God to an account, Why am I thus ?
I why
Of the Decrees of God. 177
•why To Tnuch afflided and diftrefled ? why fo long affli£led ?
and why fuch an affliction rather than another ^ why am I
fo poor and another fo rich? Thus your hearts rife up againft
.God. But you fhould remember, that this is to defame the
counfels of infinite wifdom, as if God had not ordered your
affairs wifely enough in his eternal counfel. We find the Lord
reproving Job for this, chap. xl. 2." Shall he that contendeth
with the Lord inftrud: him ?" When ye murmur and repinp
under crofs and affli6tive difpenfations, this is a prefuming to
inftrud God how to deal with you, and to reprove him as if
he v/ere in the wrong. Yea, there is a kind of implicit blaf-
phemy in it, as if you had more wifdom and juftice to difpofe
of your lot, and to carve out your own portion in the world.
This is upon the matter the language of fuch a difpofition.
Had I been on God's counfel, 1 had ordered this matter bet-
ter ; things had not been with me as now -they are. O pre-
sume not to corred the infinite wifdom of God, feeing he has
decreed all things moft wifely andjudicioufiy.
5, There is no reafon for people to excufe their fins and
falls, from the do6trine of the divine decrees. Wicked men^
when they commit fome villany or atrocious crime, are apt
to plead thus for their excufe. Who can help it ? God would
have it fo ; it was appointed for me before 1 was born, fo
that I could not avoid it. This is a horrid abufe of the di-
vine decrees, as if they did conftrain men to fin : Whereas
the decree is an immanent a6l of God, and fo can have no in*
fluence, phyfical or mural, upon the wills of men, but leaves
them to the liberty and free choice of their own hearts ; an^
what finners do, they do moft freely and of choice. It is a
horrid and detellable wickedneCs to caft the blame of vour fin
upon God's decree. This is to charge your villany upon
him, as if he were the author of it. It is great folly tocaft
your fins upon Satan who tempted you, or upon your neigh-
bour who provoked you; but it is a far greater fin, nay horrid
blafphemy, to caft it upon God himfelf. A greater affront
^han this cannot be offered to the infinite holinefs of God.
6. Lajily^y Let the people of God comfort themfelves in all
cafes by this dodrine of the divine decrees ; and, amidfl: what-
.ever befals them, reft quietly and fubmiftively in the bofom
of God, confide ring that whatever comes or can come to pafs,
proceeds from the decree of their gracious friend and re<-
conciled Father, who knows what is beft for them, and will
make all things work together for their good. O what a fweet
and pleaiant life would ye have under the heavieft preffures of
I'oL. L Z affliaion.
:? 7 S Of the Work of Creation.
affliftion, and what heavenly ferenity and tranquillity of
mind would you enjoy, would you cheerfully acquiefce in
the good will and pleafure of God, and embrace every difpen-
fation, how fharp foever it may be, becaufe it is determined
and appointed for you by the eternal counfel of his will !
OF THE WORK OF CREATION.
Jleb. xi. 3. — I'hrough faith we underfiand that the worlds
mere framed by the word of God, fo that things which are
feen were not f?iade of things which do appear*
HAVING difcourfed to you of the decrees of God,
whereby he hath fore-ordained whatfoever comes to
pafs, I come now to treat of the execution of thefe decrees.
That queftion, ** How doth God execute his decrees V being
only an introduction to what follows, it is needlefs to infift on
it. Only you would know, that for God to execute his del
crees, is to bring to pafs what he has decreed. Now, what
God from all eternity decreed is brought to pafs in the works
of creation and providence. Nothing falls out in either of
thefe but what was decreed ; nor does it fall out in any other
■way than as it was decreed. The decrees of God are as it
were the fcheme, draught, and pattern of the houfe ; and the
works of creation and providence are the houfe, built in eve-
ry point conformable to the draught.
In the text we have an anfwer to that queftion, " What is
the work of creation ?" Wherein we may confider,
I. What we underftaiid about it. (i.) The making of
the world ; it was framed, and had a beginning, not being
from eternity. (2.) The author and efficient caufe of it,
God. (3.) What God made, the worlds ; all things, hea-
ven, earth, fea, air, &:c. and all the inhabitants thereof, an-
gels, men, cattle, fowls, fifties, &:c. (4.) How they were
made.
Of the Work of Creation* " x^^
made, by the word of God, that word of power which fpake
all things into being. Or it may denote Jefus Chrift, who is
called the Word of God, and by whom God made the worlds.
(5.) Whereof they were made. This is declared negatively.
Things which are feen were not made of things which do appear ^
that is, not of pre-exiftent matter^ but of nothing. By things
that are feen may be underftood viUble corporeal things ; and
if thefe were made of nothing, much more things that are not
feen. But I rather underftand it of all things which arefeeu
to have a being ; for that word relates to the eyes of the un-
derftanding, as well as of the body.
2. How we underftand this creation of the world, through
faith. Not that we can underftand nothing of the creation by
the light of nature; for the eternity of the world is contrary
to reafon as well as faith: but we have the full and certain
knowledge of this work of creation in the particular circum-
flances of it, through faith aflenting to divine revelation, and
no other way.
In fpeaking to this work of creation, 1 fliall fliew,
I. What we are to underftand by creation.
II. That the world was made, or had a beginning,
III. Who made it.
IV. What God made.
V. Whereof all things were made.
VI. How they were made.
VII. In what fpace of time they were made.
VIII. For what end God made all things.
IX. In what cafe or condition he made them.
X. Deduce fome inferences from the whole,
I. 1 am to fhew what we are to underftand by creation, or
what it is to create.
1 . It is not to be taken here in a large fenfe, as fometimes
it is ufed in fcripture, for any production of things wherein
fecond caufes have their inftrumentality ; as when it is faid,
Pfal. civ. 30. " Thou fendeft forth thy fpirit, they are crea-
ted j and thou reneweft the face of the earth." Where the mean-
ing is, thou fendeft forth thy quickening power, which pro-
duceth life in the creatures from time to time : for the Pfal-
mift fpeaks not here of the firft creation, but of the continued
and repeated produ6tion of living creatures, in which the di-
vine power is the principal agent. But,
2. We are to take it ftridly, for the produdion of things
Z a out
lio Of the Work of Creation,
otrt of nothing, or the giving a being to things which had none
before. And here you would know, that there is a twofold
creation, one immediate, and the other mediate.
(i.) There is an immediate creation ; as when things are
brought forth out of pure nothing, where there was no pre-
exiftent matter to work upon. Thus the heavens, the earth,
the waters, and all the materials of inferior bodies, were made
of nothing; and the fouls of men are ftill produced from the
womb of nothing by God's creative power, and infufed into
their bodies immediately by him, when they are fully organi-
fed to receive them.
(2.^ There is a fecondary and mediate creation, which is
the making things of pre-exifting matter, but of fuch as is
natur^y unfit and altogether indifpofed for fuch productions,
and whicJh could never by any power of fecond caufes be
brought Into fuch a form. Thus all beafts, cattle, and creep-
ing things, and the body of man, were at firft made of the
earth, and the dull of the ground ; and the body of the firft
woman was made of a rib taken out of the man. Now,
this was a creation as well as the former ; becaufe, though
there was matter here to work upon, yet it could never have
been reduced into fuch a form without the efficacy of al-
mighty power. We have an account of both thefe in the
hiflory of the creation. It is faid, Gen. i. i. " In the begin-
ning God created the heavens and the earth ;" /. e, he made
that mighty mafs of matter out of nothing,, which was at firit
a rude and indlgefted lump ; for the earth was without form,^^
and the heavens without light. And then by that fame om-
nipotent power he reduced it ii^to that beautiful order and dif-
pofition wlterein it now appears to our view.
IL I go on to fliew that the world was made, that it had a
beginning, and was not eternal. This the fcripture pkinly
teftifies. Gen. i. i. above quoted. And this reafon itfelf
teacheth: for whatfoever is eternal, the being of it is necefla-
ry, and it is fubje6t to no alteration. But we fee this is
not the cafe tvith the world ; for it is daily undergoing altera-
tions.
III. I am next to fhew who made the world, and gave it a
beginning. That was God, and he only. Gen. i. i. " In thle
beginning God created the heavens and the earth." This wil
evidently appear from the following partictilars.
I . The world could not make itfelf ; for this would* imply
Of the Worh of Creation. i^i
a horrid contradiftion, namely, that the world was before it
was ; for the caufe muft always be before its effe6l Tnat
which is not in being, can have no produftion ; for nothing
can a6t before it exifts. As nothing hath no exiftence, fo it
hath no operation. There muft therefore be fomething of
real exiftence, to give a being to thofe things that are ; and
every fecond caufe muft be an effedl of fome other before it
be a caufe. To be and not to be at the fame time, is a mani-
feft contradidion, which would infallibly take place if any
thing made itfelf. That which makes is always before that
which is made, as is obvious to the moft illiterate peafant.
If the world were a creator, it muft be before itfelf as a crea-
ture.
2. The production of the world could not be by chance. It
was indeed the extravagant fancy of fome ancient philofophers,
that the original of the world was from a fortuitous . con-
courfe of atoms, which were in perpetual motion in an im-
menfe fpace, till at laft a fufficient number of them met in
fuch a happy conjundlion as formed the univerfe in the beau-
tiful order in which we now behold it. But it is amazingly-
flfange how fuch a wild opinion, which can never be recon-
ciled with reafon, could ever find any entertainment in a hu-
man mind. Can any man rationally conceive, that a confufed
rout of atoms, of diverfe natures and forms, and fome fo
far diftant from others, ftiould ever meet in fuch a fortunate
manner, as to form an entire world, fo vaft in the big-
nefs, fo diftind in the order, fo united in the divevfities of na-
tures, fo regular in the variety of changes, and fo beautiful
in the whole compofure ? Such an extravagant fancy as this
can only pofiefs the thoughts of a difordered brain/
3, God created all things, the world, and all the creatures
that belong to it. He attributes this work to himfelf, as one
of the peculiar glories of his Deity, exclufive of all the crea-
tures. So we read, if. xliv. 24. " I am the Lord that ma-
keth all things ; that ftretcheth forth the heavens alone ; that
ipreadeth abroad the earth by myfelf " Chap. xlv. 12. " I
have made the earth, and created man upon hx. ; I, even my
hands, have ftretched out the heavens, and all their hoft:
have I commanded."" Chap. xl. 12, 13. " Who hath mea-
fured the waters in the hollow of his hand ? and meted otit
heaven with the fpan, and comprehended the duft of the
earth in a meafure, and weighed the mountains in fcales, and
the hills in a balance ? Who hath diredled the Spirit of the
Lord, or being his counfellor hath taught him ?" Job ix. 8.
« Which
1 82 Of the Work of Credtiorii
" Which alone fpreadeth out the heavens, and treadeth upon
the waves of the fea.'* Thefe are magnificent defcriptions of
the creating power of God, and exceed every thing of the
kind that hath been attempted by the pens of the greateft
fages of antiquity, — By this operation God is diftinguiftied
from all the falfe gods and fictitious deities which the blind-
ed nations adored, and fhews himfelf to be the true God.
Jer. X. II. 12. " The gods that have not made the heavens
and the earth, even they fliall perifli from the earth, and
from under thefe heavens. He hath made the earth by his
power, he hath eftabliflied the world by his wifdom, and hath
ilretched out the heavens by his difcretion." Pfal. xcvi. 5.
" All the gods of the nations are idols : but the Lord made
the heavens." If. xxxvii. 19. " Thou art the God, even
thou alone, of all the kingdoms of the earth : thou haft made
heaven and earth." None could make the world but God,
becaufe creation is a work of infinite power, and could not
be produced by any finite caufe : For the diftance between
being and not being is truly infinite, which could not be re-
moved by any finite agent, or the adivity of all finite agents
united.
This work of creation is common to all the three perfons
in the adorable Trinity. The Father is defcribed in fcripture
as the Creator, i Cor. viii. 6. — " The Father, of whom are
all things." The fame prerogative belongs to the Son, John
i. 3. " All things were made by him Cthe Word, the Son) ;
and without him was not any thing made that was made."
The fame honour belongs to the Holy Ghoft, as Job xxvi.
13. *' By his Spirit he hath garnifiied the heavens." Chap,
xxxiii. 4. " The Spirit of God hath made me (fays Elihu),
and the breath of the Almighty hath given me life." All
the three perfons are one God j God is the Creator ; and
therefore all the external works and a£ls of the one God muft
be common to the three perfons. Hence, when the work of
creatfon is afcribed to the Father, neither the Son nor the
Holy Spirit are excluded ; but becaufe, as the Father is the
fountain of the Deity, fo he is the fountain of divine works.
The Father created from himfelf by the Son and the Spirit >
the Son from the JL^'ather by the Spirit ; and the Spirit from
the Father and the Son j the manner or order of their work-
ing being according to the order of their fubfifting. The
matter may be conceived thus : All the three perfons being
one God, poffeffed of the fame infinite perfections ; the Fa-
ther, the firfl in fubfiilence, willed the work of creation to
be
Of the Worh of Creation* 1 83
be done by bis authority : " He fpake, and it was done ; he
commanded, and it flood faft." — In refpe6: of immediate
operation, it peculiarly belonged to the Son. For " the Fa-
ther created all things by Jefus Chrift," Eph. iii. 9. And
we are told, that " all things were made by him," John i. 3.
This work, in regard of difpofition and ornament, doth pe-
culiarly belong to the Holy Ghoft. So it is faid. Gen. i. 2.
" The Spirit of God moved upon the face of the waters,"
to garnifh and adorn the world, after the matter of it was
formed. Thus it is alfo faid. Job xxvi. 13. above cited, " By
his Spirit he hath garnifhed the heavens."
IV. Our next province is to fhew what God made. All
things whatfoever, belides God, were created, Rev. iv. 11.
'* Thou haft created all things ; and for thy pleafure they
are, and were created." Col. i. 16. " By him were all
things created." The evil of fin is no pofitive being, be-
ing but a defe6l or want, and therefore is not reckoned a-
mong the things which God made, but owes its exiftence
to the will of fallen angels and men. Devils being angels,
are God's creatures ; but God did not make them evil, or
devils, but they made themfelves fo.
Thofe things that were made in the beginning were mod:
properly created-of God ; but whatfoever is or will be pro-
duced in the world, is flill made by God, not only in refpedb
that the matter whereof they are made was created by him,
but becaufe he is flill the fiift caufe of all things, without
\vhom fecond caufes could produce nothing; and whatever
power one creature has of producing another, is from God.
Hence Elihu fays, as above cited, " The Spirit of God hath
made me ;" though he was produced by the operation of le-
cond caufes. And it is worth while to confider what David
fays on this head, Pfal. cxxxix. 13. — 16. This clearly ap-
pears from the impotency of the creature to produce any
thing according to nature, when God denies his concurrence.
Hence we have a chain of caufes defcribed, Hof. ii. 21. 22.
where God is the firft caufe, and ads the fame part in all
other operations wherein creatures are concerned : *' I will
hear, faith the Lord, I will hear the heavens, and- they fhall
hear the earth, and the earth fhall hear the corn, and the wine,
and the oil, and they fhall hear Jezreel." If it be afked, then.
What did God make ? 1 anfwer, he made every thing that has a
being, this ftateiy ftru^lure of the univerfe, and that vafl va-
riety of creatures that are in it, fin only excepted, which he
permitted
1S4 Of the Wcrk 0/ Creation,
permitted fliould take place, but had no hand in the eSeding
of it as fuch.
V. I prCceed to fhew of what all things were made. Of
nothing ; which doth not denote any matter of which they
•were formed, but the term from which God brought them j
when they bad no being, he gave them one. There was no
pre-exiftent matter to make them of, nothing at all to work
upon : for he " made all things both vifible and invifible,"
Col. i. 16. Rom. xi. 36. If then he made all things, he
mufl needs have made them of nothing, unlefs we would fay
there was, befides God, fomething before there was any thing,
which is a palpable contradiction. To create is properly
to make a thing of nothing, to make a thing have an exift-
ence that had none before. Thus were the heavens and the
earth made of nothing limply ; that is, they began to exifl,
which they never did before. This is wh^t is called imme-
diate creation, as I fhewed on the firft head. But there is
2. mediate creation, as I alfo noticed, which is a producing of
things from matter altogether unfit for the work, and which
could never be difpofed, but by an almighty power to
be fuch a thing. Thus man's body was created of thje
duft, and this itfelf was created of nothing, and was ut-
terly unfit for producing fuch a work without a fupeiior
agency,
VI. The lixth head is to Ihew, how all things were made
of nothing. By the word of God's power. It was the in-
iinite power of God that gave them a being ; which power
was exerted in his word, not a word properly fpoken, but
an a£t of his will commanding them to be. Gen. i. 3. " God
faid, " Let there be light, and there was light." Pfal. xxxiii.
6. 9. " By the word of ,the Lord were the heavens made.
He fpake, and it was done ; he commanded, and it flood faft."
By his powerful word he called them from nothing to being,
Rom. iv. 17. "God calleth thofe things which be not as
though they were." This is a notable evidence of infinite
power, which, with fo great eafinefs as the fpeaking of a
word, could raife up this glorious fabric of the world. An
heathen philofopher confidered this as a ftriking inftance
of the fublime, peculiar to the books of the Jewifli legif-,
lator.
yil. Our next bufinefs is to Ihew in what fpace of time
I the
Of the Worh of Creation. 185
the world was created. It was not done in a moment, but In
the fpace of fix days, as is clear from the narrative of Mo-
fes. It was as eafy for God to have done it in one moment
as in fix days. But this method he took, that we might have
that wifdom, goodnefs, and power that appeared in the work,
diftindly before our eyea, and be flirred up to a particular
and diftind confideration of thefe works, for commemo-
ration of which a feventh day is appointed a fabbath of reft.
But although God did not make all things in one mo-
ment, yet we are to believe, that every particular work
was done in a moment, feeing it was done by a w^ord, or an
a6t of the divine will, Pfal. xxxiii. 9. forecited. No fooner
was the divine will intimated, than the thing willed inftantly
took place.
In the fpace of thefe fix days the angels were created ; and
it is not to be thought that they were brought into being
before that period ; for the fcripture exprefsly afferts, that
all things were created in that fpace, Exod. xx. 11. And
though Mofes, Gen. i. makes no exprefs mention of the an-
gels, yet. Gen. ii. J. he ihews that they were created in one
of thefe fix days, as he mentions the hoft of the heavens and
the earth ; and it is certain, that in the hoft of heaven the
angels are included, i Kings xxii. 19. where Micaiah the
prophet fays, " I faw the Lord fitting on his throne, and all
the hoft of heaven (which can be no other than the angels)
ftandingby him.'*
The works of the firft day were, (r.) The higheft heaven^
the feat of the blefifed, and that with the angels its inhabitants,
who in Job xxxviii. 4. — 7. under the defignation of " morn-
ing-ftars and fons of God," are faid to have " fang together,
and fiiouted for joy," when the foundations of the earth were
laid, as being then made. (2.) The earth, that is, the maf^
of earth and vrater, which Mofes fays was without form and
void; that is, without that beauty and order v/hicli it after-
wards received, and deftitute of inhabitants, and without fur-
niture and ufe. (3.) The light, which vvas afterwards ga-
thered together, and diftributed into the body of the fun and
ftars.
The works of the fecond day were the firmament; that is,
that expanfion or vaft fpace which extends itfelf from the fur-
face of the earth to the utmoft extremity of the vifible heavens,
which, ver. 8. is called heaven, that is, the aerial heavens,
the habitation of birds and fowls, through which they wing
Vol. I. A a ' " their
i85 Of the Work of Creation,
their way. This vafl extenfion is called the firmament^ be-
caufe it is fixed in its proper place, without which it cannot
be removed without force and violence. Another work of
this day was the dividing of the waters above the firmament,
that is, the clouds, from the waters as yet mixed with the
earth, which were afterwards gathered together into feas, ri-
vers, lakes, fountains, &:c.
On the third day, the lower waters were gathered into cer-
tain hollow places, v/hich formed the fea ; and the dry land
appeared, adorned with plants, trees, and herbs, which con-
tinue to be produced to this day.
On the fourth day, the fun, moon, and ftars were made, to
enlighten the world, and render it a beautiful place, which o-
therwife would have been an uncomfortable dungeon, aiid to
diftinguifli the four feafons of the year.
On the fifth day, the fifhes and fowls were made.
On the fixth day, all forts of beafts, tame and wild, and
creeping things, were produced out of the earth ; and laft of
all, man, male and female.
It is probable that the world was created in autumn, that
feafon of the year in which generally things are brought to
perfeftion for the ufe of man and beaft. But this not being
an article of faith, we need not infill upon it.
VIII. I come now to inew for what end God made all things.
It was for his ovv^n glory : Frov. xvi. 4. ** The Lord hath
made all things for himfelf " Rom. xi. 36. " For of him,
and through him, and to him are all things." And there are
thefe three attributes of God that efpecially fliine forth in this
work of creation, namely, his wifdom, power, and goodnefs.
1. His wifdom eminently appears, (i.) In that after the
heavens and their inhabitants were created, thofe things that
liave only being and not life, then thofe that have being and
life, but not fenfe, then thofe that have being, life, and fenfe,
but not reafon, and laft of all, man, having being, life, fenfe,
and reafon, v^ere fucceflively formed. ** O Lord, how mani-
fold are thy works ! in wifdom haft thou made them 5II." (2.)
In his appointing of every thing to its proper ufe, by the law
of creation. Gen. i. Hence the wifdom of God is celebrated
in that w^ork, Jer. x. 12. " He hath made the earth by his
power, he hath eftablilhed the world by his wifdom, and
hath ftreiched out the heavens by his difcretion."
2. The power of God appeared, (i.) In creating all things
hj a word, wluchojiftantly produced the elFed intended. (2.)
Of the Work of Creation, 1 8 7
In that he created plants, herbs, and trees, before the fun,
moon, and flars, which now naturally are the caufes of the
earth's producing its fruits ; as alfo light before them, for
difcovering their beauty and verdure.
3. His goodnefs appears, in that he firfl prepared the place
before he brought in the inhabitants, firft provided the food
before the living creatures were made, and adorned and fitted
all for the ufe of man, before he formed him.
IX. If it is afked,. In what (late were all things made ? I
anfwer. They were all " very good," O^n. i. 31. The good-
nefs of the creature confifts in its fitnefs for the ufe for which
it was made. In this refped every thing anfvvered exadly
the end of its creation. Again, the goodnefs of things is their
perfection ; and fo every thing was made agreeable to the
idea thereof that was formed in the divine mind. There was
not the leafl blemifh or defe6t in the work ; but every thing
v/as beautiful, as it was the efFedl: of infinite wifdom as well as
almighty power. And God being the end of all, even natu-
ral things tend to him, (i.) Declaring his glory in an objec-
tive way, Pfal. xix. i. (2.) Stirring us up to feek him>, and
behold him as our chief good and portion, ACIs xvii. 26. 27.
Rom. i. 20. (3.) Suftaining our life, and ferving man, that
he might ferve God, for which he was made very fit, in re-
gard of the rich endowments of his mind, all pure, holy, and
upright, I- Cor. x, 31. All the fin and mifery that is now
in the world, by which its beauty is greatly marred, its good-
nefs defaced, and diforder and irregularity fo univerfally pre-
vail, proceeded from Satan, and man's yielding to his temp-
tations.
I fliall fliut up this fubje£l with a few inferences.
1. God is a mofl glorious being, infinitely lovely and de-
firable, poflefled of every perfedion and excellency. He
made all things, and beflowed upon them all the perfections
and amiable qualities with which they are invelled. So that
there is no perfedion in any of the creatures which is not in
him in an eminent way, Pfal. xciv. 9. " He that planted the
ear, {hall he not hear ? he that formed the eye, fhali he not
fee ?" Whatever excellency and beauty is in the creatures,
is all from him \ and fure it mull be moil excellent in the
fountain.
2. God's glory ihould be our chief end. And feeing what-
A a 2 ever
|83 Of the Work of Creation.
ever we have is from him, it fhould be ufed and employed
for him : For '* all things were created by him and for him,"
Col. i. 1 6. Have we a tongue? it ihould be employed for
him, to fhew forth his praife ; hands ? they Ihould do and
work for him ; life ? it fhould be employed in his fervice ;
talents and abilities ? they ihould be laid out for promoting
his intereft and honour ; and, upon a proper call, we fhould
be ready to fuffer for him.
3. God is our Sovereign Lord Proprietary, and may do in
us, on us, and by us, what he will : Rom. ix. 20. 21. ** Shall
the thing formed fay to him that formed it. Why haft thou
made me thus ? Hath not the potter power over the clay, of
the fame lump to make one vefTel unto honour, and another
untodifhonour ?" There is no reafon to murmur and fret un-
der the crofs, or any aft]i£ting difpenfations that he exercifes
us with. Should he deftroy that being that he gave us,
to whom would he do wrong ? As he gave it us freely, he
may take it away, without any impeachment of his good-
nefs and juflice. May jiot God do with his own what he
will ?
4. We fhould ufe all the creatures we make ufe of with
an eye to God, and due thankfulnefs to him, the giver \ em-
ploying them for our ufe, and in our fervice, foberly and wife-
ly, with hearts full of gratitude to our Divine Benefador j
confidering they ftand related to God as their Creator, and
are the workmanfhip of his own hands. For every creature
of God is good, and nothing to be refufed, if it be received
with thankfgiving, i Tim. iv. 4. They are not to be ufed
to his difhonour, or the feeding of our bafe lulls and irregu-
lar appetites, but to fit us for and ftrengthen us in the per-
formance of our duty to him.
5. There is no cafe fo defperate, but faith may get fure
footing with refped to it in the power and word of God.
Let the people of God be ever fo low, they can never be
lower than when they were not at all. Hence the Lord fays.
If. Ixv. 18. "Be glad and rejoice," &c. He fpoke a word,
and fo the creature was made at firft ; and it will coft him
but a word to make it over again. Hence Chrift is called
** the beginning of the creation of God," Rev. iii. 14. O
feek to be new-made by him 5 that old things may pafs away,
and all things become new.
6. Give away yourfelves to God through Jefus Chrift,
making an hearty, a cheerful, and an entire dedication and
iiirrender of your fouls and bodies, and all that ye are and
have.
Of the Creation of Man. 1 89
have, to him as your God and Father, refolving to ferve and
obey him all the days of your life ; that as he made you for
his glory, you may in fome meafure anfwer the end of your
creation, which is to fhevv forth his praife. Serve not fin or
Satan any longer. God made you upright and holy ; but
Satan unmade you, ftripping you of your higheft glory and
ornament. Relinquiih his fervice, which is the baleil drudge-
ry and flavery, and will land all that are employed in it
in hell at lad \ and engage in the fervice of God in Chrill,
which is truly honourable and glorious, and will be crowned
with an everlafling reward in the other world : for where he
is, there fliall his fervants alfo be.
7. Lajily, This do£trine affords a ground of love, peace,
juflice, and mercy betwixt men, which fhould be carefully
cultivated by all that would defire to be with God for ever.
For fays the prophet, Mai. ii. 10. " Have we not all one
Father ? hath not one God created us ? why do we deal
treacheroully every man againfl his brother, by profaning
the covenant of our fathers ?'* The confideration of being
created by God, fliould be a powerful inducement to us to
praftife all the duties we owe to one another as men and
Chriflians.
OF TI-IS CREATION OF MAN.
Gen. i. 27.— 5'o God created man in his own image , in the
image of God created he him : male and female created he
them.
HAVING difcourfed of the creation of all things out of
nothing, and exhibited fome of the difplays of the ad-
mirable wifdom, power, and goodnefs of God apparent there-
in, I come now to fpeak of the creation of man, the mafter-
piece
Of the Creation of Man,
of the lower creation. In the text we have an anfwer
^^^'.nat queftion, " How did God create man ?" God only
*^f ake the word, and then the other creatures were produced :
but being to create man, he called a council of the Trinity for
that end ; whereby the excellency of man above the other crea-
tures, who is a compend of the world, is clearly demon-
flrated. Here we have the execution of that council, So
God created man, Sec. For, as fays Seneca, a heathen mo-
ralifl, man is not a work huddled over in a hafte, and done
without great forethought and confideration ; for man is the
greateft and moft ftupendous work of God, even of God,
Father, Son, and Holy Ghoft. As the facred hiflorian
had faid before of the Creator, " Let us make man in our
image," &.c. fo it is not for nought that he repeats the ad of
creating three times in this verfe ; in which alfo the us in
the former verfe is reftrained to God ; fo that the plurality
there fpoken of is not God and angels, but the three perfons,
one God ; for it was not angels, but God, that created man.
Man here fignifies man and woman, male and female, Adam
and Eve. Wherefore they are called hifn and thetn; for as they
were originally one, God having made two of one by crea-
tion ; fo they two were made one again by marriage. And
they were both made in one day, Gen. i. 26. — 31. ; and that
in the image of God, which is twice repeated ; the import
whereof feems to be, that man was made very like God.
Whereas there is but a fliadow and veflige of him in the infe-
rior creatures, as we may read the name and perfeftions of
God in the leaft herb of the field ; man was made fo to repre-
fent God in his moral perfedions as to imitate his virtues.
Two things are here to be confidered,
I. God's making man male and female.
II. His making man after his imagd.
I. Let us confider God's making man, male and female j
that is, man and woman.
Firjl, Adam was the male, and Eve the female. Thefe
were the common parents of all mankind, and there was no
man in the world before Adam. He is exprefsly called " the
iirfl man," i Cor. xv. 5. and Eve " the mother of all living,"
Gen. ili. 20. And hence it is faid, *' God hath made of one
blood all nations of men," Ads xvii. 26.
Secondly y Man confifts of a foul and body, which being
united
Of the Creation of Man, £91
united conftltute man ; that is, man or woman. Here I fhall
confider, i. The body ; and, 2. The foul.
1. The bodj of the man. Man's body is a piece of moll
rare and curious workmanfliip, plainly indicating its divine
Maker. In it there is a variety of members, none of them
fuperfluous, but all adapted to the ufe affigned them by the
wife Creator. The man's body, as Mofes tells us, was
formed of the dull of the ground, Gen. ii. 7. Hence he was
called Adam, which fignifies red earth; of which fort of vir-
gin-earth man's body feems to have been made. The word
rendered diijl, lignities not dull limply, pays Zanchius),
but clay, which is earth and water. This may teach us hu-
mility, and reprefs our pride, and particularly glorying in
beauty or any external advantages of perfon, feeing we are
fprung of no higher original than the earth upon which we
tread ; efpecially feeing, as we derived our firll being from it,
we mull return to it again, there to abide till the refurrec-
tion-day.
2. The woman's body was formed of the man's. Gen. ii.
21. 22. of a rib of the man's lide, but not a bare rib, but flelh
on it, ver. 23. which was taken out of his lide while he was
in a deep lleep, into which God call him ; fo that he felt no
pain. And it is not improbable, that in that deep lleep God
revealed to him what he himfelf afterv/ards declares concern-
ing Eve, and marriage in general, ver. 33. 24. Whether
Adam had more ribs than other men, is not determined. If
he had, it was not fuperfluous to him as the origin of man-
kind, though it might be as a private perfon ; and therefore
Eve being made of it, there was no more ufe for it. If he
had not more ribs than other men, yet he fullained no lofs
thereby, which was otherwife made up, ver. 21. either by a
new rib, or hardening the flelh to the ufe of a rib. In this
the wifdom of God doth illuHrioufly appear.
(i.) The woman's body was made of nobler matter than
the man's, to be fome ballalt to the man's excellency in refpedl
of his fex, that he might not defpife but honour her. The
word rendered 7nade, Gen. ii. 22. is in the Hebrew built. He
made the man, but he built the woman, as a llately palace, or
houfe, where all mankind draw their firll breath.
(2.) It was made of the man's body, to teach men to love
their wives as their own flelh.
(3.) It was not made out of man's head, to Ihev/ her that flie
is not to be her hulband's miHrefs, nor ufurp authority over
him, 1 Tim. 2. 12. j nor out of his fset^ to Ihew him thatlhe
is
192 Of the Creation of Man.
is not to be his flave, to be trampled on by hlrt) ; but out o£
his fide, near his heart, to fhew him that Ihe muft be treat-
ed as his companion, loved, nourifhed, and cherifhed by him.
(4.) Lqflly, The myftery of the church drawing her life
out of Chrift's fleeping the deep of death on the crofs, Eph. v.
feems to have been here intended and fhadowed forth.
The bodies of both our firfl parents were far more beautiful,
handfome, and graceful than our bodies are now. We are be-
got of men, but they were the immediate workmanlhip of
God. The Author being more excellent, the workmanlhip
muft be fo too. And fo Adam fignifies to be ruddy, and to
fliine, Lam. iv. 7. So that to Eve in particular may juftly be
applied the following lines of a celebrated poet :
A woman lovelieji of the lon^ely kind.
In body perfeB, arid complete in mind.
Secondly y The foul of man was of an original far diiFerent
from that of his body. Mofcs gives us this account of it.
Gen. ii. 7. " The Lord God — breathed into his noftrils the
breath of life ; and man became a living foul." The Lord in-
fpired him with a living reafonable foul, which prefently ap-
peared by his breathing at his noftrils ; whereas before he was
only a fair lifelefsbody. And this different account of man's foul
and body clearly holds forth, that it was not fetched out of
any power in the matter of his body, but was created of no-
thing. For this infpiration plainly implies that fomething
was infufed into it, which was not in it before, and did not
originally inhere in it. Thus was the foul both of the man
and the woman created ; for that both were created with ra-
tional fouls, is taught in our text, where they are faid to be
made after God's image ; and Mofes leaves us to gather the
manner of the creation of the woman's foul from that of A-
dam's. Concerning the foul of man, three things are fpecial-
]y to be known.
I. That it is an incorporeal or fpirltual fubflance, different
from the body. It is called a fpirit, Zecli. xii. i. And Ste-
phen prays, A<5ls vii. 59. " Lord Jefus, receive my fpirit."
Compare Luke xxiv. 39. where our Lord fays concerning his
body after his refurre6lion from the dead, " Handle me, and
fee ; for a fpirit hath not flefh and bones, as ye fee me have."
1. As the fouls of Adam and Eve were immediately crea-
ted of God, fo the fouls of all their pofterity are immediately
formed by God, and proceed not from their parents .by gene-
ration, or any other way : but God infufeth the foul created
a by
Of the Creation of Man, 193
by him of nothing, into the body formed in the womb
when it is fitly organifed to receive it. And yet a man may
properly be faid to beget a man, though he only begets the
body, as well as to kill a man, though he can only kill the
body. This is plain from that exprefs fcriptnre-teftimony,
Zech. xii. i. — " that formeth the fpirit of man within him."
So, Heb. xii. 9. God is held forth as " the Father of fpirits/'
in oppofition to men as " the fathers of our fleih ;" which
muft needs be by immediate creation : for otherwife he i^
the Father of our flefh too, Eccl. xii. 7. " Then fliall the dufc
return to the earth as it was ; and the fpirit iliall return to
God who gave it." He gave the body too, but the foul ia
fuch a manner as he gave not the body.
3. Hence the foul is immortal, being a fpirit, and dies not
with the body, Eccl. xii. 7. juft cited. Being immaterial,
not confifting of parts, it cannot be diflblved. Men can kill the
body, but not the foul ; and therefore it doth not die with the
body, being invulnerable, and unfufceptive of external in-
juries. Math. X. 28. and xxii. 32. Neither does it fleep till
the refu rre£lion, as fome have fooliflily fuppofed. Our Lord,
told the thief on the crofs, that that very day he (that is, his
foul) fhould be with him in paradife, not to fleep, but to be
actively employed in exercifes peculiar to the heavenly ftate.
And certain it is that the apoftle Paul had no fuch thought^
when he faid, Phil. i. 23. "I am in a llrait betv/ist two, ha-
ving a defire to depart, and to be with Chriil ; which is far
better." If his foul was to fleep and doze in indolence and
and inactivity after his death, he had never pi-eferred the dif-
folution of his body, and the advantage of being with Chrifi,
to his continuing in his mortal ftate, in which he was moft
ufefully employed.
Thirdly, Why did God make man male and female ?
1. That man might have a meet help, Gen. ii. 18.; and this
was the meeteft help for the comfort of life, (howevei un-
comfortable fin has now made it) ; otherwife God had givea
Adam a friend, and not a wife. Hence the endearments of
conjugal fociety, when difcreetly and properly entered into
and cultivated, are found, even in our prefent imperfedl ftate,
far preferable to thofe arifing from the ftri6teft and clofeft
friendfiiips among men.
2. For the lawful propagation of mankind, Gen. i. 27. 28.
that there might be a godly feed, Mai. ii, 15. and for a reme-
dy againftall inordinale lufts and libidinous deiires.
Vol. I. Bb JL
i'0-4 ' Of the Creation of Man.
II. Let us now confider God's making man after his own
i ma/re.
Here I (hall fhew, i. Who was created after God's imager
and, 2. Wherein tnis image conlifted.
Firftf I am to flievv who was- created after the image of
God. It was both the man and the woman, as is clear from
the text. In this refpc6V, indeed, there was one thing wherein
the man excelled the woman, which is taken notice of by the
rtpoftie, I Cor. xi. 7. " He is the image and glory of God;
but the woman is the glory of the man." Not but that the
woman was the image of God in knowledge, righteoufnefs,
and hoiinefs, as well as the man : but the man is the image of
God in refpecl of that authority which he has over his wife,
w^ho is the glory of man in refpe6l of her fubjedion to him.
So that what we fay of the m;'in as to his being created after
tiic divine image, muil be underllood of the woman too.
Secondly, I will lliew wherein the image of God, in which
our firft parents were made, confided. Abflrafting from the
fpirituality of their fouls, and the ere6l and graceful pofture
of their bodies, peculiar to rational creatures alone, which
are but a faint fhadow of the image of God, if they can with
any propriety be called a Ihadow of it at all), this image doth
principally at leaft fliine in the foul^ and thofe glorious quali-
ties wherewith man was endued, that is, both the man and
the woman.
T. The image of God, after which man was created, con-
fided in knowledge, Col. i. 10. He was created wife : Not
that he knew all things, for that is proper to the omnifcient
Being alone ; but he was ignorant of nothing that he was ob-
liged to know ; he had all the knowledge that was neceflary
for life and godlinefs. He had clear and didinft apprehenfions
of God, his nature and perfe6tions, far fuperior to any know-
ledge of that kind that can now be acquired by the mod dili-
gent and the mod laboured refearches of human indudry.
And we can hardly fnppofe that he ivas ignorant of the great
mydery of the Trinity, confidered abdra6tly j as it was mod
certainly the fecond perfbn who appeared to and converfed
with him *. This knowledge or wifdom of man appeared in
his knowledge of the miraculous formation of Eve, whofe
nature and duty, as well as his own tow^ards her, he de-
clares ; which he could not know but by a prophetical fpi-
rit.
* The learned Witfius may be confulted upon this head, Oeconom).'
of ibc Covenants, bock i.' chap. 2. § 5 et feq.
Of the Creation of Man. j^^
lit. The primitive pair had God's law written on their
hearts, Rom. ii. 15. even that fume law which v/as afterwards
written on tables of ftcne, and promulgated from mount Si-
nai. It was concreated with them ; fo that no fooner v/ere
they man and woman, than they were knov^-ing and intelli-
gent creatures, endowed with all the knowledge necelTarj for
their upright ftate. Adam's giving names to the beads, and
thofe fuch as were expreiTive of their natures, Gen. ii. iq,
v/as a great evidence of his knowledge of nature. Thus his
knowledge reached from the fun, that glorious fountain of
light, to the meaneil: glow-worm that fhines in the hedge.
And that God gave them dominion over the earth and all the
inferior creatures, is an evidence that they were endued with
the knowledge of managing civil affairs, which a wife man will
manage with difcretion.
2. The image of God coniifted in righteoufnefs, Eph. iv. 24.
There was a perfect conformity in his will to the w^ill of God.
He was endued with a difpoiltion to every good thing, Eccl.
vii. 29. " God made man upright." His will was llraighc
with God's will, not bending to the rigin or left hand, with-
out any irregular bias or inclination. And he had full povrer
and ability to fulfil the whole law of God- As, in refpedt of
knowledge, he perfe£lly knew the whole extent of his duty, fo
he was created with fufficient powers for the due performance
thereof.
3. It confifted in holinefs, Eph. iv. 24. Man's ,afFe6i:ions
were pure and holy, without being tiiiftu red with any vitious
appetite. They were regular and orderly, free from all dii-
order and diftemper. They were fet on lawful objeiSls, and
that in a right manner, loving what God loved, and hating
what he hated ; loving and delighting in Gcd with all liis
heart, llrength, foul, and mind. Yet all this happy difpofi-
tion was mutable, he was not confirmed therein, nor fet be-
yond the reach of falling therefrom, as the event has mourn-
fully (lie wed.
This is that image of God wherein man v/as created, con-
filting in original righteoufnefs, where his reafon was natu--
r^lly fubjed to God, his will to his reafon, and his afFe61:ions
to his will, and confequently all duly fubordinated to God,
and direfted to him, without any propeniity or inclination to
evil. A iignal of this was, that both our firil parents were
naked, and yet were not ailiamed, nor fufc^jjtive of ihame.
That man was created in this condition, wife, altogether
r-ighteous, and holy, is not only clear from the above-cited.
3 b 2 fciiptureS;,
1^6 Of the Creation of Man,
fcriptures, but is alfo agreeable to reafon ; which fuggefls,
that nothing impure or innperfeft, nothing having any vitious
tendency or inclination, could proceed out of the hands of an
holy God, who cannot be the author of evil. Man was crea-
ted after the image of God ; and in knowledge, righteoufnefs,
and true holinefs, the fcripture {hews us, the image of God
confifts. Moreover, God made all very good, Gen. i. 31.
Man's goodnefs confifts in thefe excellent qualities; and with-
out thefe he would not have been fit for the end of his crea-
tion. How was it poffible for him to have exercifed the do-
minion he was invefted wdth over the creatures, or fcrved his
Creator in the manner that became him, without fuch endow-
ments } Hence I infer,
(i.) That man was not created in pure naturals, that is,
with bare faculties, neither good nor evil. For " God made
man upright," Eccl. vii. 29.
(2.) That thera was not naturally in man a combat betwixt
the flefh and the fpirit, betwixt reafon and appetite ; no incli-
nation to fin, no luftings of the flefh, or the inferior faculties
of the foul. For this corrupt will or inclination is fin pro-
perly and truly, as the apoftle fliew^s, Rom. vii. 7. and the
fountain of all fin. And to fay, that thefe difpofitions were
in man at his original formation, makes God indeed the au-
thor of fin ; feeing he made (as they falfely pretend) man of
fuch matter as is neceflarily accompanied with this corrupt
will and depraved inclination. For fays the apoftle, " All
that is in the world, the luft of the fleih, and the luft of the
eyes, and the pride of life, is not of the Father, but is of the
world," I John ii. 16.
(3.) That original righteoufnefs was natural to man, and
not fupernatural in the primitive ftate. Natural it was, in
fo far as it was concreated with him, and was necefiary to
the perfe6lion of man as he came out of the creating hands of
God ; and was not added to be as a bridle to his natural in-
clinations to evil, whereof he had none.
(4.) That Ad^ra had the fame fpi ritual ftrength in innocen-
c:y wherewith now the regenerate do believe in Chrift ; ha^
ying a power to do whatfoever God fliould command, and to
believe whatever he fliould reveal.
4. The image of God confifted confequently at leaft in do-
minion over the inferior creatures, whereby he had a right
to difpofe of them according to his pleafure, Gen. i. 26. 27. ;
which was a refernblance of the fupreme dominion of God over
the creatures, though not abfolute and unlimited, but depend,-
?nt
Of the Creation of Man, 19^
ent on God. This was evidenced by the beafts being brought
to Adam, in token of their fubjedion to him, and his impo-
fing names on them expreffive of their natures and proper-
ties.
The image of God feated in man's fpiritual and immortal
foul, endued with underftanding, will, and affedioDs, fnone
forth alfo in his body, which had a wonderful beauty in it,
and fuch an admirable contexture of parts, adapted to their
feveral ufes and ends, as fliewed it was intended for an im-
mortal duration. There was no blemifh, defed, nor difeafe,
to be found in him. He was not liable to any attack hj gout
or gravel, or any tormenting pain. All the humours of his
body were in a juft temperament and difpofition, calculated to
prevent any dillemper which might tend to the diifolution of
that excellent conftitution. His fenfes were all quick and
lively, able to perform with vigour and delight their feveral
operations. He was immortal in this ftate ; and not fubject
to the attacks of death. Though his body was compofed of
jarring elements, Vvhich had a natural tendency to diffolution,
yet the foul was endued with fuch virtue as to embalm the
body, and preferve it from the leaft degree of corruption.
The tree of life w^as the facramental pledge of man's immor-
tality. The ered figure of his body looking towards hea-
ven, and the majefty that is in his countenance, i'hewed him
to be the chief of the works of God in this lower world *^.
I fhall ihut up all with a few inferences.
I. Ah ! how are we fallen from heaven ! What a lament-
able change has fin brought on man I It has defaced the mo-
ral image of God, with which man's foul was beautifully de-
corated in his primitive flate, and rent in pieces that pleafanc
pidure of himfelf which God fet up in this lower world.
This ftately fabric lies now in ruins, and calls us to lament
over its ruins with weeping eyes and grieved hearts. Now^
there is ignorance in the mind, inilead of that knowledge of
God and divine things, with which it was richly furnifhed in
its primitive ftate. The underftanding, that as a lamp or
candle ftionebrightly,isnov/ enveloped with darknefs. The will,
that was exadly conformable to the will of God, and naturally
difpofed
* Several ufeful obfervations relative to man's orii^inal ftate may be
ieen in the author's book, entitled, Human Nature in Its Yourf old State ^
ftate I. under the title, Of Man s Original Righteoufnefs ; and in his trea-
tife, entitled, AVievj of the Co-tenant o//^ro/-^.-, publiihtd iu i->i,n. 12,
53' -4.
19S Of the Creation of Man.
^ifpofed to comply with every intimation thereof, is now filled
with irregularity, enmity, and rebellion againft God and his
law. The affeaions, that were all regular, holy, and pure,
are now difordeied anddiftempered, placed upon and eagerly
bent towards improper and finful objeds, loving and doating
upon what men fhould hate, hating what they fliould love,
joying in what they ought to mourn for, glorying in what is
ihameful, abhorring the chief good, and defiring what is ruin-
ous to them. All the members of the body that were fubordi-
nated to the upright mind, and entirely at its command, are now
in rebellion, and mifleadand enflavethe mind and fuperior facul-
ties. And the creatures that were man's humble fervants, ready
to execute his commands, are now rifen up againft him, and
the leatt of them, having a commiffion, would prove more than
a match for him. Nay, it is with difficulty and much pains
that any of them are brought to engage in his fervice. Ah !
how difmal is man's cafe I The crown is fallen from our
head : wo unto us that we have finned. Let us weep and
mourn over our ruined ftate, and never reft till we get it re-
paired by faith in the Lord Jefus, the great Repairer of this
fpiritual breach.
2. How lovely are knowledge, righteoufnefs, and holinefs,
wherein the image of God confifts ! They fliine with a dazzling
brightnefs, and fhould charm and captivate our minds. But,
alas ! by nature we are blind, and fee not their beauty and
excellency. O ! let us endeavour, through grace, to put off"
the old man, which is corrupt according to the deceitful lufts,
and to be renewed in the fpirit of our minds, putting on the
nev/ man, which after God is created in righteoufnefs and
true holinefs. Try if this bleflcd change has pafted upon you,
if ye be now light in the Lord, be difpofed to do his will, and
are holy in heart and life. Study righteoufnefs and holinefs,
if ye would be like God. And bev/are of ignorance, un-
nghteoufnefs, and impurity, which proceed from Satan, and
make you fo unlike a righteous and holy God-
3. Come to the Lord Chrift, vv^ho is the image of the in-
vifible God, and the beginning of the creation of God, who
r^-t lirft made man after the divine image, and can make him
fo over again, and v/ill do fo to thofe that come to him by
faith, v/ith this addition, that the image of God which he
will imprefs on the foul anew, fhall never be loft any more.
O come to him now, that ye may become God's workman-
ftiip, created in Chrift. Jefus unto sgod xvorks !
OF
OF THE PROVIDENCE OF GOD.
Matth. X. 29. — Are not two fparrows fold for a farthing ^
and one of them fhall not fall on the ground without youi'
Father.
OUR Lord is here encouraging his difciples againft all the
troubles and diftreffes they might meet with in their
way, and particularly againft the fear of men, by the confi-
deration of the providence of God, which reaches unto the
meaneft of things, fparrows and the hairs of our head. Spar-
rows are of a mean price and fmall value ; and yet, for as
mean as they are, God preferves them, guides and difpofes of
all things concerning them, fo that one of them cannot fall to
the ground by iliot, or any other way, without his fovereign
ordering and difpofal.
The inftruftion deducible from the text is,
DocT. " There is a providence that extends itfelf to the leaft
of things."
In difcourfing from this do6lrine, I Ihall,
I. Shew that there is a providence.
II. Confider its obje6l.
III. Explain the a6ts thereof.
IV. Confider its properties.
V. Laftly, Make improvement.
I. I am to fliew that there is a providence. This ap-
pears,
I. From plain fcripture-teftimonies ; as Pfal. ciii. 19. "His
kingdom ruleth over all." Afts xvii. 28. " In him we live,
arid move, and have our being." Eph. i. 11. — " Who work-
eth all things after the counfel of his own will." Providence
is alfo held forth by a threefold fcripture-emblem. Chiefly,
(i.) Mount Moriah, which upon occafion of the miraculous
prefervation
200 -Of the Providence of God,
prefervation of Ifaac, and a ram to be put in his room in or-
der to be facrificed, was called Jehovah Jireh, i. e. The Lord
will provide y Gen. xxii. 14. (2.) Jacob's ladder, on which
God appears managing all things. Gen. xxviii. (3.J EzekiePs
wheels, where there was a wheel in the middle of a wheel,
denoting the agency of the firft caufe, and the fuperintending
and directing providence of God, Ezek. i.
2. From the nature of God, who being independent, and the
iirft caufe of all things, the creatures mull needs depend upon
him in their being and working. He is the end of all
things, wife, knowing how to manage all for the belt ;
powerful to efFeduate whatever he has purpofed ; and
faithful to accomplilh all he has decreed, promifed, or threat-
ened.
3. From the harmony and order of the moll confufed
things in the world. Every thing appears to a difcerning
eye to be wifely ordered, notwithflanding the confulions that
feem to take place. What would become of the world, if
there w^ere not a providence feeing men that defpife all or-
der, and would fain give loofe reins to their lulls and un-
l^ridled inclinations, are always the greateft party, and would
overpower and dellroy the fmaller and moil virtuous party ?
Herein the truth of providence clearly appears. The ex-
traordinary judgments that have purfued and been infli6led
upon wicked men, and the remarkable deliverances that have
been granted to the church and people of God in all ages,
do loudly proclaim a providence.
4. From the fulfilment of prophecies, which could not
pofiibly be without a providence to bring them to pafs.
II. Let us, in the next place, confider the obje6l of provi-
dence, or that which it reacheth and extendeth to. And this
is all the creatures, and all their a^lions, Heb- i. 3. — " Up-
holding all ^things by tlie word of his power" Pfal. ciii.
19. " His kingdom ruleth overall." The angels are fub-
je6l to this providence, Neh. ix. 6. " Thou, even thou art
Lord alone, thou haft made heaven, the heaven of heavens,
with all their hoft, the earth and all things that are therein,
the feas and all that is therein, and thou preferVeft them all,
and the hoft of heaven worlliippeth thee." So are alfo the
devils, thefe infernal fpirits, Matth. viii. 31. " If thou
caft us out (faid they to Jefus), fufter us to go away unto the
herd of fwine." It reacheth natural things, as clouds, fnow^
-ivinds, &:c. ; as appears from Pfal. civ. cxlvii. and from daily
obfervation.
Of the Providence of God, 20 f
vib.rervation. Cafual things are ordered by providence, as
Iots,Prov.xvi.33. *' The lot is call into the lap : but the whole
difpofing thereof is of the Lord." So in the cafe of accidental
manflaughter, Exod. xxi. 13. "If a man lie not in wait, and
God deliver him into his hand." There is nothing fo mean
but providence extends to it, fach as the falling of a fpar-
row, and the !iumbering of the hairs of our head. It is Cxod
that feeds the fowls and the young ravens that cry. He
clothes the lilies and grafs of the field, that have no hand of
man about them. He made lice, frogs, &:c. a plague to
fcourge Pharaoh and his people, worms to eat up Herod, &.c.
In a fpecial manner providence is converfant aboiu man,
forming him in the womb, " Haft thou not poured ine out
as milk (fays Job), and cruddled me like cheeie ? Thou
baft clothed me with flefti, and haft fenced me with bones and
linews," Job. x. 10. 11.; — bringing him forth out of his
mother's bowels, and holding him up thereafter, Pfal. Ixxi.
6. His heart is in the Lord's hand, and all his thoughts and
inclinations are under his controul, Prov. xxi. i. He di-
re6ts and orders all his fteps. The moft free acls of the crea-
ture's will are governed by a fuperintending providence.
All their good ailions, John xv. 5. " Without me ye can
do nothing." So alfo their evil a6tions. Ads iv. 27. 28.
'* For of a truth againft thy holy child Jefus, whom thou
haft anointed, both Herod nid Pontius Pilate, with the Gen-
tiles, and the people of Ifrael, were gathered together, ^cr to
do whatfoever thy hand and thy counfel determined before
to be done." Gen. xlv. 7. " God fent me before you," fays
Jofeph to his brethren, though they had wickedly fold him
into Egypt.
III. I proceed to confider the a£ls of providence. They
cire two, preferving and governing the creatures and their
a6lions.
J . God by his providence preferves all the rreatures. This
prefervation of the creatures is an acl of providence, where-
by they are preferved in their being and power of a61ing,
Heb. i. 3. — " Upholding all things by the word of his
power." In this God fometimes makes ufe of means, and
fometimes acls witriout means. We ha\^e both defcribed,Hof. ii.
21 . 22. " I will hear faith the Lord, I will hear the heavens, and
ihey ftiall hear the earth, and the earth fhall hear the corn, and
the v/ine, and the oil, and they ftiall hear Jezreel." He preferves
the lieavens immediately, the earth, the corn, the wine, and the
■Vol. I • C c oil.
202 Of the 'Providence of God,
oil, Sec. mediately. And thus by his providence he provides
all things neceflary for the prefervation of all things ; Pfal.
cxlv. i j. 16. " The eyes of all wait upon thee, and thou
giveft them their meat in due feafon. Thou openeft thine
hand, and fatisfieft the delire of every living thing." This
ad of providence is fo neceflary, that nothing could fubfift
one moment without it. For there is no neceflary connexion
betwixt the being of the creatures this moment and their
being the next: and as they could not give themfelves a being,
fo they cannot continue it, but muft be upheld by God as a
ball in the air, Heb. i. 3. There is a continual efflux of pro-
vidence neceflary for preferving and upholding the creatures
in their being, otherwife they would be independent, and
could prefer ve themfelves, which is grofsly abfurd.
2. God does not only prefer ve the creatures, but governs
and manages them, which is the fecond ad of providence ;
■whereby he difpofes of all things, perfons, and adions, ac-
cording to his will : Prov. xxi. i. " The king's heart is in
the hand of the Lord, as the rivers of water : he turneth it
whitherfoever he will." Prov. xvi. 33. " The lot is cafl:
into the lap : but the whole difpofing thereof is of the Lord."
Chap. xvi. 9. " A man's heart devifeth his way : but the
Lord diredetb his fl:eps." And this ad of providence is alfo
neceflary : for as the creature cannot be or exifl without God,
fo neither can it ad without him. Ads xvii. 28. " For in
him we live, and move, and have our being." God does
not make man as the carpenter doth the fliip, which after-
wards fails without him ; but he rules and guides him, fit-
ting at the helm, to dired and order all his motions : fo that
whatever men do, they do nothing without him ; not only in
their good adions, where he gives grace, and excites it, work-
ing in them both to will and to do of his good pleafure ; but
alfo in their evil adions, wherein they are jinder the hand of
Providence, but in a very different manner.
For underftanding this pomt, how the providence of God
reacheth to and is concerned in finful adions, we are to con-
fider, that God neither puts evil into the hearts of men,
nor liirs them up to it: for, fays the apoftle, Jam. i. 13.
<** God cannot be tempted with evil ; neither tempteth he
anv man." And therefore he is not the author of fin. —
But,
I. God permits fin, when he does not hinder it, which he
is not obliged to do. Not that it falls out fo as he cannot
kinder it, for he is omnipotent, and can do all things ; nor
yet
Of the "Brovidence of God. 203
yet as if he cared not what fell out in the world ; but he
does wifely, for his holy ends, eflicacioufly will not to hinder it:
Hence we read, A£ls xiv. 16. that " God in times paft fuffer-
cd all nations to walk in their own ways." He does not per-
mit fin, for that he will not violate or force the creature's
free will ; for God's providence offers no violence to the will
of the creature ; and if fo, he fhould never hinder fin at all,
for the fame reafon. But certainly he has holy en<ls in the
permilfion of fin : for thereby his juftice, mercy, wifdom,
and love, in fending his Son to fave finners, do confpicuouiiy
appear, which otherwife would have been under an eternal
cloud, hid from the view of men and angels.
For the further illuftration of this dodrine relating to the
concern of providence in finful a6lions, we are to confider
them in a twofold refpe6t, as fimple actions, or natural ac-
tions of the creature, abflradl from any obliquity or deformi-
ty cleaving to them ; and as actions having irregularity and
pravity in them. Confidered as natural adlions of the crea-
ture, they are all efie6ted by the providence of God, w^hich
co-operates with, and enables the creature to produce them,
in fuch a manner that without the efflux of providence the
creature could not move a hand or foot, or perform any ac-
tion whatever ; " for in him we move ;" and no aftion o£
the creature fimply confidered, or as a natural action, can be
finful, but has a goodnefs of being in it, and is effected by
the influence of providence. As to the pravity or fin -that is
in adions, as God decreed tiie futurition of fin, or permit-
ted it to take place, and did not hinder it ; fo all the fin or vi-
tiofity that is in adions proceeds entirely from the creature,
and the evil lufts and paflions that are in his heart. Thus a
man's taking up a ftone, and throwing it, is a natural ac-
tion, which the providence of God enables him to perform ;
but his throwing it at another man with an intention to kill
him, is permitted by God, otherwife it could not take place;
for if a hair cannot fall from our head without the pro-
vidence of God, much lefs can a man be murdered with-
out it ; and the killing of the man by the throwing of
the ftone proceeds entirely from the malice and wicked-
nefs that was in the heart of the murderer, the operation
of which God did not hinder, which he is nowife obliged
to do.
2. God leaves the finner fo far as he fees meet to the fwing
of his own lufts, and denies him rcftraining grace. Thus it
is faid of Hezekiah, a godly king, that, *' in the bufinefs
C c 2r of
2C4 ' Of the Pro'vidence of God.
of the ambalTadors- of the princes of Babylon, who fent un-
to him to inquire of the wonder that was done in the land,
God left hirn, to try him, that he might know all that was
in his heart," 2 Chron. xxxii. 31. And when the reftraint
is taken off the iinner, he runs furionfly to evil.
3 God bounds iin, and reft rains men in their fins, as he
does the raging fea, allowing it to go fo far, but no further.
Ke iias fuch a power and command over wicked men, that
tliey are not mailers of their own affections and difpofitions,
but many times aft quite contrary to w^hat they had firmly
refolved andpurpofed ; as in the cafe of Laban. He purfued
Jacob, when he left Padan-aram, in order to return into his
own country, with a wicked intention to do him hurt, by
robbing him of his wives, children, and cattle ; but the Lord
reft rained him^ and influenced him to enter into a covenant
of friendfiiip with the good patriarch, Gen. xxxii. Thus
Efau had refolved on Jacob's death, and went out to meet
him with a purpofe to deftroy him ; but Vv^hen providence
brought them together, it is faid, ** Efau embraced Jacob,
and fell on his neck, and kiffed him." Thus Balaam came
with an exprefs intention to curfe Ifrael, and yet he fell a-
blefiing them. Thus he bent the hearts of the Egyptians to
favour the Ifraelites, fo that they fent them aw^ay with great
riches, by lending them jewels of filver and jewels of gold,
and ccftly garments. Thus, by a fecret inftin£l, he turned
Jehoftiaphat's enemies away from him, when they came with
a purpofe to deftroy him, 2 Chron. xviii. 31. ; and at ano-
ther time he turned his enemies againft themfelves, fo that
they fheathed their fwords in one another's bowels, 2 Chron.
XX. Thus alfo he reftrained the foldiers that broke the legs
of the two thieves that were crucified with Chrift, from
touching his, in order to accomplifti his word, that a bone
of the pafchal lamb, which w^as a type of Chrift, the Lamb
of God, fhould not be broken. So true is that faying of the
Pfalmift, Pfal. Ixxvi. 10. " Surely the wrath of man fliall
praife thee : the remainder of wrath ftialt thou reftrain."
God has a bridle in the mouths of wicked men, when they
are under the moft impetuous fury of their lufts, to turn
them as he will, reftraining and curbing in refpe6t of fome,
and giving fwing to others.
4. Lajilyy God over-rules all to a good end. God has
one end in wicked anions, ai;d the finner another. The fin-
ner minds and intends evil, but God means and defigns good
by them all. So Jofeph's brethren, in their cruelly felling
him
Of the Providence of God. 205
him for a (lave, meant evil to the poor youth ; but God, in
that difpenfation, meant it for good, and brought much good
out of it to Jofeph, and his father and brethren. Thus the
Jews crucified Chrift out of malice againft him ; but God by
that crucifixion intended fatisfa6tion to his juftice for the fins
of men, and the redemption and falvation of an eled world.
Thus God brings good, the greateft good, out of the worft of
evils; What greater evil or more atrocious wickednefs can
be imagined, than the violent death of the innocent Son of
God, who went about doing good, and was holj, harmlefs, un-
defiled, feparate from finners ? and yet what a rich and afto-
nifhing good refulted therefrom, even glory to God, and
peace and good- will towards men !
IV. Our next bufinefs is to confider the properties of di-
vine providence.
1. God's providence is moft holy, Pfal. cxlv. 17. " The
Lord is righteous in all his ways, and holy in all his works."
Even though providence reach to and be converfant in finful
^6lions, yet it is pure ; as the fun contradts no defilement,
though it fliine on a dunghill. For God is neither the phy-
fical nor moral caufe of the evil of any action, more than he
who rides on a lame horfe is the caufe of his halting. All the
evil that is in finful actions proceeds and flows from the
wicked agent, as the flench of the dunghill does not proceed
from the heat of the fun, but from the corrupt matter con-
tained in the dunghill.
2. It is moft wife. If. xxviii. 29. " This cometh forth
from the Lord of hofts, who is wonderful in counfel, and ex-
cellent in working." Infinite wifdom always propofes the
moft excellent ends in ail its operations, and ufes the beft me-
thods for accomplilhing its ends. However perplexed, con-
fufed, and void of wifdom providential adminiftrations may
appear to us poor mortals of narrow, ftiallow capacities, yet
they are the refult of the higheft wifdom and the deepeft coun-
fel, as proceeding from and dire6led by him whofe name is
the only wife God, and cannot but manage all things with
the greateft underftanding. And the day will at laft come,
when it ftiall be faid by the united voice of the v^hole aflem-
bly and church of the firft-born, that God hath done all
things well : arid then the plan of providence will appear
in every refped to have been moft wife, harmonious, and
confiftent.
3. Providence is moft powerful. Hence the Lord fays to
Ser.nacherib,
2o6 ^f the Providence of God,
Sennacherib, the king of Aflyria, " I will put my hook in
thy nofe, and my bridle in thy lips, and I will turn thee
back by the way by which thou cameft," 2 Kings xix. 28.
** The king's heart is in the hand of the Lord, as the rivers-
of water : he turneth it whitherfoever he will." Who can
refill his will 'which is almighty ? He can never fail of his
end, but all things fall out according to his decree, which is
efficacious and irreliftible.
I fliall conclude with an ufe of exhortation.
1. Beware of drawing an excufe for your fin from the pro-
vidence of God ; for it is moll holy, and has not the leall
efficiency in any fin yoU commit. Every fin is an ad: of re-
bellion againfl God, a breach of his holy law, and deferves
his wrath and curfe ; and therefore cannot be authorifed by
an infinitely-holy God, who is of purer eyes than tc behold
iniquity without deteflation and abhorrence. Though he has
by a permiffive decree allowed moral evil to be in the world,
yet that has no influence on the finner to commit it. For it
is not the fulfilling of God's decree, which is an abfalute fe-
cret to every mortal, but the gratification of their own lufls
and perverfe inclinations, that men intend and mind in the
commiflion of fin.
2. Beware of murmuring and fretting under any. difpen-
fations of providence that ye meet with ; remembering that
nothing falls out without a wife and holy providence, which
knows bell what is fit and proper for you. And in all cafes,
even amidfl the mofl affii£ling incidents that befal you, learn
fubniiffioii to the will of God ; as Job did, when he faid
upon the back, of a train of the heaviefl calamities that hap-
pened to him, ** The Lord gave, and the Lord hath taken
away: blelTed be the name of the Lord," Job i. 2i. In the
mofl difi:reffing cafe fay with the difciples, " The will of the
Lord be done," A£ls xxi. 14.
3. Beware of anxious cares and diffidence about your
through-bearing in the world. This our Lord has cautioned
his followers againfl, Matth. vi. 31. " Take no thought (that
is, anxious and perplexing thought), fayuig. What fhall we
eat? or, What fhall we drink? or. Wherewithal fhall we
be clothed ?" Never let the fear of man ftop you from duty,
Matth. X. 28. 29. ; but let your fouls learn to truft in God,
Vv'ho guides and fuperintends all the events and adminiflrations
of providence, by whatever hands they are performed.
4. Do not flight means, feeing God worketh by them ;
and
Of the Providence of God, 207
and he that hath appointed the end orders the means neceflary
for gaining the end. Do not relj upon means, for they can
do nothing without God, Matth. iv. 4. Do not defpond if there
be no means, for God can work without them, as well as
with them ; Hof. 1.7. "I will fave them by the Lord their
God, and will not fave them by bow, nor by fword, nor by
battle, by horfes, nor by horfemen." If the means be unlike-
ly, he can work above them, Rom. iv. 19. " He conlidered
not his own body now dead, neither yet the deadnefs of Sa-
rah's womb." If the means be contrary, he can work by
contrary means, as he faved Jonah by the whale that de-
voured him. That fifli fwallowed up the prophet, but, by
the dire£lion of providence, it vomited him out upon dry
land.
5. Xfl/?/y, Happy is the people whofe God the Lord is:
for all things ftiall work together for their good. They may
fit fecure in exercifing faith upon God, come what will.
They have ground for prayer j for God is a prayer-hearing
God, and will be inquired of by his people as to all their con-
cerns in the world. And they have ground for the greateii
encouragement aad comfort amidft all the events of provi-
dence, feeing they are managed by their covenant God and
gracious friend, who will never negleft or overlook his dear
people, and whatever concerns them. For he hath faid, " I
will never leave thee, nor forfake thee," Heb. xiii. 5.
THE
THE WISE OBSERVATION OF PROVIDENCES ILLUSTRA-
TED AND ENFORCED.
Pral. evil. ^^^-^—Whofo is wife, and will obferve thefe things^
even theyjhall underjiand the lomng-kitidnefs of the Lord,
WHOSOEVER would walk with God, miift be due
obfervers of the word and providence of God, for
by thefe in a fpecial manner he manifefts himfelf to his people.
In the one we fee what he fays ; in the other what he does.
Thefe are the two books that every fludent of holinefs ought
to be much converfant in. They are both written with one
hand, and they fhould both be carefully read, by thofe that
would have not only the name of religion, but the thing.
They fhould be ftudied together, if we would profit by either ;
for being taken together, they give light the one to the other ;
and as it is our duty to read the word, fo it is alfo our duty
to obferve the work of God, Pfal. xxviii. 5. The one I for-
merly recommended ; and i am now to prefs the other, as a
proper addition to our late difcourfe on the providence of
God, from the text now read. Wherein we have two things.
I. The obferving of providences recommended, Whofo is
wifey &:c. In the Hebrew it runs, Who i^ vjife, and will ob-
ferve thefe things, "Wherein we may obi'ervc,
ifl. The duty itfelf recommended, obferving thefe thijtgsi
Where we are to conlider the a6t and tlie object.
Ci.) The obje6:, thefe things ; that is, the difpenfations of
providence. Thefe are the thmgs the Pfalmlft would have
men to obferve. For the defign of this pfalm is to praife God
for his wonderful works of providence in the v/orld, efpeciaily
iji the church. For this caufe he fets before us, [i.] Won-
I derful
l!he wife Dhfer^uatioiiy X^c. a 09
Herful deliverances wrought by providence, inltanced in the
feafonable relief given to, (i.) Needy and bewildered
ftrangers, far from their own, ver. 3. — 9. (2.) Captives and
prifoners, ver. lo.- — 16. (3.^. Sick people at the gates of
death, ver. 17. — 22. (4.) To feafaring men in a ftcrm,
ver. 23. — 3 2. [2.] Strange and furpriiing changes in human
affairs. (1.) Fruitful places made barren, and barren places
fruitful, ver. 33.— 35. For an inftance of which we heed
but confider this our own country, fometime a foreft, for little
ufe but to be a hunting-field, now comfortably maintaining
many families, and ufeful to the nation, by its great ftore.
(2.) Mean families raifed by a bleffing on their hufbandry
and ftore, and call down again from their profperity by crofs
providences, lofing as faft as they got before, ver. 36.™ 39.
(3.) Thofe that were high in the world abafed, and thofe
that were mean and defpicable raifed to honour, ver. 40. 41.
Thefe turns of providence are of ufe to folace faints, and li-
lence finners, ver. 42. Now, here is a field opened for fe-
rious obfervation. Thefe and fuch like things v/e are called
to notice.
(2.) The aft, obfervation. We muft not let providences
pafs without remark, but obferve them carefully, as men that
are neither fools nor atheifts, but have eyes in their heads,
and do not think the world is guided by blind chance, but by
an infinitely-wife God- The word fignifies to take heed, and
retain, as a watchman in a city does. We muft take heed to
them as they fall out, and carefully keep them in mind, that
they be not forgot, or flip out of our minds.
idly. The qualification necelTary to fit a man^ for this duty,
'voifdom. This is true fpiritual wifdom^ for in fcripture-
language all ftrangers to ferious godlinefs are accounted fools,
however fliarp-fighted otherwife they be. As for others,
they neither will nor can rightly obferve thefe things.
3^/j/, The manner of the expreflion. It intimates, (i.)
That there are few fo wife as to obferve providences. Molt
part of the world are ftupid in that point ; they let them go
and come without notice, Jer. ix. 12. (2.) That thofe who
are truly wife will do it, Hof. xiv. ult.
2. The advantage accruing from a wife obfervation of pro-
vidences. They ftiall underftand thereby the loving-kindnefs,
gocdnefs, and mercy of God, written out in his difpenfations
towards themfelves and others ; as we know how one ftands
affeded to us by his behaviour towards us. His works will
give us a clearer difcovery of his glorious perfeftions ; and
Vol. I. D d thefei
210 The wife Obfervatto/i
thefe obfer^^atlons will enrich us with experiences. It is re-
markable, that fome of thefe things are crofs providences ;
yet a right obfervation of them will fhew us God's kind-
nefs ; for the divine goodnefs may be feen in crofs provi-
dences as well as in favourable ones.
From the text I fhall only obferve one do6trine at pre-
fent.
D<;)cT. " It is the duty of Chriftians wifely to obferve pro-
vidences."
This is a v/eighty point in pradical religion, that requires
obfervation in fpeaking to it, and pra6lifing of it.
In difcourfing from this doctrine, I fliall fhew,
I. What it is to obferve providences wifely.
II. What are the objefts about which wfc are to make
our obfervations.
III. What we are to obferve in them.
IV. The reafons why Chriftians fhould wifely obferve pro-
vidences.
V. Make fome pradical improvement.
I. I am to fhev7 what it is to obferve providences wifely.
It prefuppofes fome things, and imports fome things.
Firjis It prefuppofes thefe fouv things.
I. That there is a providence. The world is not mana-
ged by fortune, nor do things fall out by blind chance. That
there is a God, and that there is a providence, have been al-
ways looked on as certain maxims, eftablilhing one another,
by men of found judgment. And indeed to fet up the crea-
tures to ad otherwife than under the providence of God, is
to fet them up for independent beings, that is, for gods.
The fcripture is plain that it reacheth all things, Rom. xi. 36.
" For of him, and through him, and to him are all things ;""
even from the greatefii to theleaft, as ye will fee from Matth.
X. 29. 30. 31. " Are not two fparrows fold for a farthing :
and one of them fhall not fall on the ground without your
Father. But the very hairs of your head are all numbered.
Fear ye not, therefore, ye are of more value than many fpar-
i^ows." And unlefs it were fo, how could he forefee and
foretel things ? If. xlvi. 10. .
Some think this would diflurb his repofe, and is unwor-
thy of him, and his purity and wifdom. But do not thefe
atheifts
of Providences urged. •*. ^\%
atheifts fee the fun in the lieavens imdlilurbcd, with his (yet)
univerfal influence, ihir.e on the dunghill as well as the gar-
den, without contrafting any fpcc ? And is it unworthy of
God to govern what he has created ? As for the wifdom in
the management of the world, they are fools who judge it
folly before they fee the end.
2. The faith of this providence. We muil believe the
<io8:rine of providence, if we would be wife obfervers thereof.
The faith of the faints in this point may be fhaken in an hour
of temptation; as was the cafe with Afaph, Pfal. Ixxiii. 13.
14. 15. " Verily (fays he) I have cleanfed my heart in vain^
and wafhed my hands in innocency. For all the day long
have I been plagued, and cliaflened every morning. If I fay,
I will fpeak thus ; behold, I fnould offend againft the gene-
ration of thy children." And the unbelief of others therein
makes them half atheifts, Mai. iii. 14. 15. " Ye have faid,
it is vain to ferve God : and what profit is it, that we
have kept his ordinance, and that we have v/alked mournful-
ly before the Lord of hofts ? And now we call the proud
happy ; yea, they that work wickednefs are fet up ; yea,
they that tempt God are even delivered." And the flender
"belief there is of it in the world makes men overlook pro-
vidence, Hab. i. 16. " Therefore they facrifice unto their
net, and burn incenfe into their drag : becaufe by them their
portion is fat, and their meat plenteous." Labour ye firmly
to believe providence, that ye may obferve it ; nay, believe
it, and ye will obferve it.
3. Providence has a languas^e to the children of men. It
is a clear part of the name of God whereby he manifefts him-
felf to the world, and has ferved to convince men of his eter-
nal power and Godhead, whom no other arguments could
reach: Dan. iv. ult. " Naw I Nebuchadnez.zar praife, and
extol, and honour the King of heaven, all whofe works are
truth, and his ways judgment, and thofe that walk in pride
he is able to abafe." Pfal. xix. 3. 4. " There is no fpeech,
nor language where their voice is not heard. Their line is
gone out through all the eartii, and their words to the end
of the world." Rods have a language, Micah vi. 9. " The
Lord's voice crieth unto the city, and the man of wifdom
fliall fee thy name : hear ye the rod, and who hath appoint-
ed it." And fo alfo have mercies a language, Pvom. ii. 4c
" Not knowing that the goodnefs of God ieadeth thee to
repentance." And providences being the work of a rational
r.gcnt, they muft have a defign.
D d" 2 ^. A
:2i2r The wife Obfervation
4. A difpofition to underftand the language and defign of
providence. It is for this end they are obferved wifely, Mi-
cah vi. 9. forecited. God fpeaks by providence, and the
wife hearken by obfervation, that they may know what is
meant by thofe characters, in which God writes his mind
towards them. Hence the more one purfnes communion with
God, he will the more narrowly obferve providence; and when
he grows remifs and negligent as to communion with God, he
lets thefe things eafily pafs. But thefe are the prints of the
Lord's feet, which one walking with God will fet himfelf to
obferve.
Secondly f To obferve providences wifely, imports thefe five
things.
1. A watching for them till they come. Hence fays the
prophet, Hab. ii. i. " I will fland upon my watch, and fet
me upon the tower, and will watch to fee what he will fay
unto me, and what I fhall anfwer when I am reproved."
This is to wait on the Lord in the way of his judgments. If.
xxvi. 8. A pradice neceflarily following on the ferious
practice of godlinefs, in laying matters before the Lord by
prayer, and depending on him according to his word, Pfal.
cxxx. I. 5. 6. " Out of the depths have I cried unto thee^f
O Lord. 1 wait for the Lord, my foul doth wait, and in his
word do I hope. My foul waiteth for the Lord, more than
they that watch for the morning : 1 fay more, than they that
watch for the morning." Some providences have a glaring
light with them, that cannot but fir ike the eye of the be-
tiolder ; but others not being fo may pafs unobferved, if
people be not on their watch. Providence fometimes works
long under ground, and wraps itfelf up in a long night of
darknefs ; but the wife obferver will wait the dawning of
the day, and the fetting up its head above ground : Pfal. Ixix.
3 " Mine eyes fail while I wait for my God." Lam. iii.
49. 50. " Mine eye trickleth down and ceafeth not, with-
out any intermiffion : till the Lord look down, and behold
from heaven." For they that believe will not make hafle.
2. A taking heed to them, and marking them when they
come. If. XXV. 9. ** Lo this is our God, we have waited for
him, and he will fave us : this is the Lord, we have waited
for him, we will be glad and rejoice in his falvation." Heed-
ing them, I mean, as from the hand of the Lord ; for though
men heed the thing,- if they do not heed the hand it comes
from, they have but the carcafe without the foul of pro-
vidences. The threads of providence arc fometimes fo fmall
of Pro'vide7ices urged. ii^
and line, and our fenfes fo little exercifed to difcern, that
they may come and go without our notice, Luke xix. 44.
" Thou knewell not the time of thy vilitation." Therefore
the eyes of the wife man are in his head, to obferve what
comes from heaven ; looking aforehaod, and in the time ; for
he that looks fees, Ezek. i. 15. Zech. vi. i.
3. A ferious review of them, pondering and narrowly
conlidering them. We fhould not only look to them, but
into them, Pfal. cxi. 2. " The works of the Lord are great,
fought out of all them that have pleafure therein." And
the more we fee of them, the more of God we will fee in
them ; for the further we wade in thefe waters, the deeper.
Providence is a wheel within a wheel, a piece of the nice
workmanfliip of heaven, which may make us cry out with
wonder many a time, 0 wheel ! Ezek. x. 13. The delign
of providence oftimes lies hid, not to be feen at firll view ;
but we muft look again and again, and narrowly infpe(5l it,
ere we can comprehend it. It is a myftery many times, look-
ing at which our weak eyes will begin to dazzle. And that
we may unravel the clue by a fan^tified judgment, Pfal.
Ixxvii. 6. it will be needful to call in the help of prayer, with
much humility, faith, and felf-denial. Job x. 2. j and of the
fcripture, Pfal. Ixxiii. 16.
4. Laying them up, and keeping them in record, Luke i. 66.
We ihould keep them as one would do a treafure, for the
time to come. Then are they experiences, which will be
notable provifion for after-times. O, if thefe obfervations
were wifely made, and carefully laid up, the former part of
our life might furnifti noble helps for the latter part of it ;
and the longer we lived, the richer would we be in this fpi-
ritual treafure : even as in war one victory helps to get an-
other. And the old difciple might have a body of practical
experimental divinity in his head, drawn forth from his own
cbfervation. We find David, when young, improving provi-
dences formerly thus obferved, i Sam. xvii. 37. ** The Lord
that delivered me out of the paw of the lion, and out of the
paw of the bear, he will deliver me out of the hand of this
Philiftine ;" and when old doing the fame, Pfal. xxxvii. 25.
" I have been young, and now am old : yet have I not feen
the righteous forfaken, nor his feed begging bread."
5. Lajilyy It is a practical obfervation of them. They
who obferve providences wifely do not obferve them only to
clear their judgments, and inform their underftandings, as
by matters of fpeculation ; but to influence their hearts and
aiFe6lions
214 "^he wife Ohfervation
afFe<ftions in the condufi: of their life, Micah vi. 9. The
more that one wifely obferves providence, he will be the
more holy. The obferving the work of providence about
himfelf and others, will advance the work of grace in the
heart, and holinefs in the life ; Rom. v. 4. " Patience work-
eth experience ; and experience, hope." Pfal. Ixiv. 7. 9.
*' God Ihail Ihoot at them with an arrow, fuddenly fhali
they be wounded. And all men fhall fear, and fliall declare
the work of God ; for they fliall wifely confider of his do-
ing." It is' a woful ohfervation of providence, when it has
no good efted on people to make them better. Hence Mofes
fays to tl.-e Ifraelites, Deut. xxix. 2.3.4. " Ye have feen
all that the Lord did before your eyes in the land of Egypt,
unto Pharaoh, and unto all his fervants, and unto all his land j
the great temptations which thine eyes have feen, the figns
and thofe great miracles : yet the Lord hath not given you
an heart to perceive, and eyes to fee, and ears to hear, unto
this day." But it is yet worfe when people are made wcrfe
thereby, as in the cafe of him who faid, " Behold, this evil
is of the Lord, what fhould I wait for the Lord any long-
er?" 2 Kings vi. ^^. But it is a kindly effe£t of it when
men accommodate their fpirits to the divine difpenfations
they are under, according to that, Eccl. vii. 14. " In the
day of profperity be joyful, but in the day of adverfity
confider,"
II. I come now to fpeak of the obje61:s about which we
are wifely to make our obfervations, thefe things. This is
a fpacious field, as broad as the univerfe, or the whole crea-
tion, fo far as we come to the knowledge any manner of
way of the works of God. For providence reacheth to all
things, and in every thing the finger of God is to be feen.
None of all God's works of providence laid open to our
view are excepted, nor allowed to be overlooked, Pfal. xxviii.
5. And all of them may be profitably noticed. But more
particularly, I fhall offer you a fample of the admirable web
of providence ; a fample, I fay, for how fmall a part of his
ways do we know ? The difpenfations of providence may
be confidered,
I. With refpeft to their objc£ls.
1. With refpe6l to their kinds.
3. With refpe6t to the time of their falling out,
FIRST, Providences may be confidered with refped to
their
of Providences urged. 215
their objefts, which are all the creatures and all their aftions.
And here let us.
First, Look into the invifible world, and trace providence
a little there. It becomes Chrifliaus to caufe their eye to
follow there where God's !jand is before theni at work. Da-
vid tells us, Pfal. cxxxix. 8. " If I afcend up into heaven,
thou art there : if I make my bed in hell, behold, thou art
there." God is there with his hand of providence, ver. 10.
" Even there fliall thy hand lead me, and thy right hand Ihail
hold me." And the apoftle gives the Chriftian that charac-
ter, 2 Cor. iv. 18. that " he looks not at the things which
are feen, but at the things which are not feen."
Firji, Look to the lower part of that world, the kingdom
of darknefs, and there you fee devils and damned fpirits of
men, with the providence of God about them in an aw-
ful manner. A fearful web of providence encompafles
them.
1. Concerning devils, view the awful providences they are
under, and obferve,
(i.) How thefe once glorious creatures are novv^ irreco-
verably loft, and referved to a certain and dreadful judgment,
2 Pet. ii. 4. Jude 6. Behold and learn the feverity of God's
juftice from this his work j how no natural excellency will
preferve the creature from wrath when once defiled with fin.
They were the firft that ventured to break over the hedge
of the holy law, and God fet them up for dreadful examples
to the whole creation. Behold the power of God, whofe
hands devils themfelves cannot rid themfelves out of. And
Tinderftand the loving-klndnefs of the Lord, in providing a
Saviour for man, and not for them, Heb. ii. 16.
(2.) How, notwithftanding, thefe malicious creatures are
not fo pent up in their prifon, but they are permitted to go
about through the world ; yet this world is generally inha-
bited without moleftation from them. Only now and then,
in fome very rare cafes, they are fufFered to moleft men, by
a particular providential permiffion as in the cafe of Job,
chap. ii. This general cafe of the world is a continued won-
der of providence. How is it that ever we get any reft
from them in houfe or field ? It is not for want of will or
natural power, but from the reftraint of providence upon
them, continued upon them, notwithftanding of the world's
wickednefs. Obferv^e this thankfully, and underftand the
loving-kindnefs of tlte Lord.
2. Concerning damned fpirits, who are in hell under the
wrath
2 1 6 ^he wife ObJ'ervation
wrath of God, fee the awful providences about them, and
obferve how miferable they are, Luke xvi. 23. being " pu-
niihed from the prefence of the Lord," 2 Theff. i.9. ; all hopes
of recovery being nov/ loft for ever. And learn how pre-
cious time is, that what ye have^^to do, ye may do quickly :
how deceitful fin and the world are ; and how feverely God
puniihes at length, though he may long bear with finners.
And underltand the loviug-kindnefs of the Lord, that ye are
yet in the land of the living, under means of grace, and hopes
of glory.
Secondly f Look to the upper part of the invifible world,
the regions of blifs ; and there you will fee angels and the
fpirits of juft men made perfedl: wrapt up in a glorious web
of providence, fparkling with goodnefs and mercy. See the
Larger Catechifm on Providence.
Concerning the blefled angels, obferve,
1. How they are eftabliihed in holinefs and happinefs,
I Tim. v. 21. They were of the fame changeable nature
xvith thofe that fell ; but God held them up, and has con--
firmed them, that they cannot fall now. And learn the
power of fovereign grace, which can eftablifti one totter-
ing creature when another falls ; and how happy they
are who cheerfully do the will of God, for fo the angels do
in heaven. Though proud ihining hypocrites fall away and
periPn, yet trembling faints fliall be made to fland.
2. How they are employed in the adminiftration of his
power, mercy, andjuftice, 2 Kings xix. 35. Li one night
the angel of the Lord fmote in the camp of the Afiyrians an
hundred fourfcore and five thoufand, Heb. i. 14. " Are
they not all minillering fpirits, fent forth to minifter for
them who fliall be heirs of falvation ?" God fends them to
take care of his children, who no doubt receive many bene-
fits olT their hands, which 'they are not fenfible of. Under-
iland the loving-kindnefs of the Lord in fending them, and
their love to God and man in taking fuch employment. The
living creatures have the wheels going by them.
Concerning the fouls of the blefifed, obferve how blefled
and happy they are in the enjoyment of God, where no clouds
interpofe betwixt them and the light of his countenance, Heb.
xii. 23. Luke xvi. 22. And learn here what a vain thing
this world is, and how we may be happy without it, yea
cannot be completely happy till we be beyond it. "What a
rich harveft the feed of grace in the foul brings in, and how
holinefs leads the way to complete happinefs. Wonderful is
I the
of Providences urged. 217
the loving-kindnefs of the Lord, that takes thofe who ferve
him here, to be his attendants in his palace, and brings them
to the full enjoyment of hirnfelf in glory.
Let this I'uffice for a fample of providence in the invifible
world.
Secondly, Look to the vifible world, and trace providence
there. See how the hand of the Lord is conftantly at work
about thefe his creatures which he has made, John v. 17.
" My Father worketh hitherto, and I work."
I. Confider the inanimate or lifelefs creatures, which are
the objeds of providence as well as other things. They are
not capable of felf-governing, but he that made them guides
them to their ends.
The heavenly bodies, fun, moon, and ftars, are under the
government of wife providence. They got their orders at
firft. Gen. i. 16. " God made two great lights ; the greater
light to rule the day, and the leiTer light to rule the night ;
he made the ftars alfo." And they have ftill obferved. thefe
orders fince, Pfal. civ, 19. " He appointeth the moon for
feafons : the fun knoweth his going down." Sometimes in-
deed, by a particular commiillon, they have altered their
ordinary courfe, as in Joftiua's time, chap. x. 12. 12^- when
the fun flood ftill upon Gibeon, and the moon in the valley of
Ajalon, for a whole day ; but they returned to their courfe
again. The fun keeps his courfe allotted him by the divine
decree ; for ftiould he go at random, our earth would either
be burnt, or quite frozen up, that we could not live on it.
O the living-kindnefs of the Lord, that makes the very hea-
venly bodies punctually to keep pace with our neceilities, and
has not avenged himfelf on man's diforders, hj fuftering thefe
to go into diforder and confufion !
The raging fea is under the management of providence.
God manages it as ealily as the nurfe does the infant, whom
ihe fwaddles and lays in its cradle, from whence it cannot get
out, while flie will have it to ft ay there; Job xxxviii. 11.
*•' Hitherto flialt thou come (fays Providence to this unruly
element), but no farther ; and here Ihall thy proud waves be
flayed." O look to his work, and learn his loving-kindnefs,
Pfal. civ. 24. 25. 26. "O Lord, how manifold are thy works I
in wifdom hafl thou made them all : the earth is full of thy
riches. So is this great and wide fea, wherein are things
creeping innumerable, both fmall and great beafls. There go
the fliips ; there is that leviathan, whom thou haft made to
play therein." Behold his greatnefs, and adore him, Matth.
Vol. L E e viii.
21 S ^he 'toife Obfervation
viii. 27. " What manner of man is this, that even the wind^
and the fea obey him ?" Fear before fuch a mighty One, If.
xxviii. 2. And let it quiet your hearts under all the toffings
ye meet with in the world; for it will coft him but to fay,
** Peace and be ftill ;" Pfal. xciii. 4. " The Lord on high is
mightier than the noife of many waters, yea, than the mighty
waves of the fea."
The air and wind, which no man can lay hold of, are en-
tirely under the conduct of Providence, John iii. 8. " The
wind bloweth where it lifleth," in refped: of man ; but in
refpe6t of God, where he lifteth, Matth. viii. 27. forecited.
What a wonder is it, (not to fpeak of tempefts, hail, rain,
fnow, &.C. Pfal. cxlvii. 15. — 18.), that fuch a thin inviiible
body fhould bear up all the fowls of the air, the heavy clouds
alfo, and carry them from place to place, fo that we may
fay, as Pfal. xviii. 10. " He rode upon a cherub, and did fly;
yea, he did fly upon the wings of the wind ?" How then can
our God be at a lofs for means to fupport us ? He has filled
the world with it ; it is about us, in us, in our noftrils, in
our bowels, nay, in every pore of our bodies ; yea, \\it:hout
it we could not breathe, yet we fee it not. Shall we then
think it ftrange, that the God who made it is every where
prefent ? Nay, he is without and within us, though we fee
him not. If he mix pellilential vapours with it, we are dead
men, as if poifon were mixed with our drink : for at every
breathing we draw it in ; fo entirely do we depend on tlie
Lord. O then underfland the loving-kindnefs of the Lord in
this refpe<?l:.
The earth is under the care and government of the fame
wife Providence. He made it, and that was a great work ;
he prcferves it and governs it, and that is another. He fup-
ports it, Heb. i. 3. The earth bears us, but what bears the
earth ? You cannot think it is infinite or boundlefs, and
therefore that it mult have another fide oppolite to that we are
on. Yes, and by the powerful providence of God it hangs
like a ball in the air. Job xxvi. 7. "He hangeth the earth
upon nothing." O then, is there any thing too hard for our
God to do ? He fills it with his riches, the furface of it, and
the bowels of it, Pfal. civ. 24. But what is moH neceflfary
for mens ufe is on the furface of it, eafieft to be come at, Job
xxviii. lie feeds it, th?.t it may feed us, Deut. xi. 11. Hof. ii.
21. 22. When the llrength thereof is weakened, with nev/
influences from the heavens, he renews it, Pfal. civ. 30. And
fihce the fiood, the promife then given, Gen. viii. 22. that
'' while:
of Pro'v idencss urge a. lib
^'^ while the earth remaineth, feed- time and harveft, and cold
and heat, and furamer and winter, and daj and night, Tnall
not ceafe," has been punctually performed. O underfland
the loving-kindnefs of the Lord in thefe things, what a gra-
cious and bountiful God he is ! And lear^l how furely all his
promifes to his people lliall be accompliflied.
2. Confider the vegetative part of the world, things that
have life, but not fenfe, fuch as trees, plants, &:c. how Pro-
vidence cares for and manages them. Our Lord calls us to
obferve thefe things, and thereby underftand the loving-kind-
nefs of the Lord, Matth. vi. 28. *< Confider the lilies of the
field, how they grow : they toil not, neither do they fpin.'*
Lilies of the field have not the care of man about them, as
thofe of the garden, but Providence cares for them. This
teaches us to lay by anxiety, and trull God, ver. 30. See
hov/ the earth is kindly furnifhed with vegetables by pro-
vidence, not only for mens necelTity, but their conveniency
and delight, Pfal. civ. 14. — 17. And fhall not this good
God be loved and cheerfully ferved by us ? Every pile of
grafs is a preacher of the loving-kindnefs of the Lord.
3. Confider the fenfitive part of the world, fuch as have
life and fenfe, but not reafon ; as birds, beafts, and fifiies.
And obferve what a vaft family are maintained on the Crea-
tor's coft. And though we cannot truft providence, yet what
an innumerable company there is of dependents on mere pro-
vidence ! Pfal. civ. 27. " Thefe all wait upon thee ; that thou
mayeft give them their meat in due feafon." Obferve this
provifion, and thence learn to believe even where ye cannot
fee, Matlh. vi. 26. " Behold the fowls of the air : for they
fow riot, neither do they reap, nor gather into barns; yet your
heavenly Father feedeth them. Are ye not much better than
they ?" For Providence does for them that have none to do
for them ; Pfal. cxlvii. 9. ** He giveth to the beaft his food,
and to the young ravens that cry." Obferve how provi-
dence has fubjedted them to man as fervants, that could ea-
{\\y be his mailers in refpeft of ftrength, as the horfe, ox,
&c. yet the face of man llrikes a damp upon them, which
is the more remarkable, that man by fin did forfeit his do-
minion over the creatures. But this mull be refolved into
the virtue of that word, executed daily by providence, Gen.
ix. 2. " The fear of you, and the dread of you, fiiall be upon
every beafi: of the earth, and upon every fowl of the air,
upon all that moveth upon the earth, and uoon all the fifiies
E 2 ^ of
2 20 The u>ije Ohfervatiou
of the fea." O what a power is In a word of divine appoint-
ment ?
4. Confider the rational part of the world, men having life,
fenfe, and reafon. In thefe providence Ihews itfelf moft
brightly. Man is the compend of the creation, having a fpirit
as angels are fpirits, and a body with the reft. And he is the
peculiar care of Heaven. This is the main obje6l of our obfer-
vation.
\ft> We fhould cbferve the difpenfations of providence to-
wards focieties ; and the nearer our relation to them be, we
iliould obferve them the more narrowly.
(i.) Towards focieties of men in the world, kingdoms,
churches, congregations, families, &:c.
[i.] Much of the power, wifdom, goodnefs, juftice, &.c»
of God, might be learned from the revolutions and changes
in ftates and kingdoms, which fhould make us inquifitive for
the knowledge of public affairs. And O what a glorious
fcene of providence has been opened of late in Britain, fhi-
ning with illuflrious mercy to the church and nation, in de-
livering us when at the brink of ruin ; depth of wifdom, in
baffling In a moment the cunning projects of enemies ; all-
mighty powder, in fo eafily crufhing their towering hopes ; ra-
diant juftice, in making the ftone tumble down on the heads
of thofe that rolled it, and making inquiry for the blood of
the faints fhed many years ago *.
[2.] Providences towards the church of God are mainly
to be obferved, 1 Sam. iv. 13. The angels themfelves no-
tice thefe, to learn fomething from them, Eph. ill. io. What
concerns the church is the greateft work on the wheel of pro-
vidence ; and in moft, if not all the great works of God
through the world, he has In them an eye to his church. As
fhe is for God, fo other things are for her.
Particujarly we fhould obferve the way of providence to-
wards the church of Scotland, whereof we are members j
which has been as admirable a mixture of mercy and judge-
ment, as perhaps any church fince the apoftles days has met
with. How high has fhe been raifed in peace and purity,
and how low laid at other times ! How often has flie been
at the brink of ruin, and wonderfully preferved ! How have
her faithful friends been fignally owned of God, and her ene-
mies
* This refers to the fuppreflion of the rebelHon in 17 15. This part
of the fubjed; was preached in December 17 16.
of Providences urged, 221
roies often borne the evident marks of God's difpleafure ! &c.
And yet, more particularly.
We fliould obferve the way and afped of providence to-
v^rards the congregation, how the Lord has been and is deal-
ing with us, that we may accommodate ourfelves to his dif-
penfations, and anfwer the call of them.
[3.] Towards families. Sometimes the Lord caufes a
warm funfliine of profperity on families, and fometimes the
heavens are louring above them ; they have their rifings and
fallings, as all other focieties in this changeable world, as is
beautifully defcribed by the Pfalmift, Pfal. cvii. 38. 39. 41.
" He blefieth them alfo, fo that they are multiplied greatly,
and fufFereth not their cattle to decreafe. Again they are
miniilied and brought low through oppreffion, affiidion, and
forrow. Yet fettetli he the poor on high from affliftion, and
maketh him families like a flock." How does Job mourn-
fully obferve the way of providence with his family, chap,
xxix. 2. — 5. and David on his deathbed the humbling cir-
cumftances of his ! 2 Sam. xxiii. 5.
There are few of our families but God has of late one
way or other vilited them ; his voice has cried to our hou-
fes, as well as to the land. It is our duty to obferve the
fame, read the language of it, and comply with the delign
thereof.
2dly, Towards particular perfons ; for we may learn fome-
thing from God's way with every one. And,
(i.) Towards others, whether godly or wicked. This
was the Pfalmift's pradice to have his eyes in his head, and
to look about him in the world, and learn fomething for his
own eftablifliment, both from the harms and happinefs of
others, Pfal. xxxvii. 35 — 37. " I have feen the wicked in
great power ; and fpreading himfelf like a green bay-tree.
Yet he paffed away, and lo, he was not ; yea, I fought him,
but he could not be found. Mark the perfed man, and be-
hold the upright : for the end of that man is peace." It is
obfervable, that the holy fcripture is not written as a fyllem
of precepts, with the reafons of them ; but the body of it
is a duller of examples, wherein we may fee, as in a" giafs,
what we are to follow if we would be happy, and what we
are to fhun, Rom. xv. 4. " For whatfoever things were writ-
ten aforetime were written for our learning." A plain evi-
dence, that whofo would pleafe God, mull obferve thole
things that are fet before his eyes in providence.
(2.) Tov/ards ourfelves in particular. Thefe providences
eome
3 22 The wife Ohfervation
come nearell us, and therefore fhould be mofl narrowly ob -
ferved. In tbefe we are the parties to whom God directs his
fpeech immediately ; but, alas I often it is not obferved. Job
xxxiii. 14. " For God fpeaketh once, yea twice, but man
perceiveth it not." There is none of us that are not the
objedts of wonderful providences, but efpecially true Chri-
Hians, who may well fay, as Pfal. xl. 5. " Many, O Lord
my God, are thy wonderful works which thou hall done, and
thy thoughts which are to us-ward : they cannot be reckoned
up in order unto thee : if I would declare and fpeak of them,
they are more than can be numbered." We might each of
us fill a volume with accounts of the wonderful works of
God, and yet confine ourfelves to what has happened to
ourfelves, if we had but the v^'ifdom to obferve the fame.
Every moment we would be a wonder to ourfelves, if v/e
could but difcern the beautiful mixture of that web of provi-
dence v/herein every moment we are wrapt up.
[i.] Let us obferve how we are powerfully preferred by
Providence, Heb. i. 3. Pfal. xxxvi. 6. "Lord, thou preferveft
man and beaft." When we confider how unlike our fouls
are to our bodies, we may more wonder at the continuance
than the breach of that union. When we think how death
has as many gates to come in by, as our body has pores,
how the feeds of a thoufand difeafes are in our bodies, what
a train of perilliing principles they are made up of, how
eafily, while we walk amidft the creatures of God here, fire
may be fet to the train, and the houfe of clay quickly blown
up, we may fay there is fomething more aftonifliing in our
life than in our death. And it mull be a powerful providence
that preferves this life of ours, as a fpark of fire in the midil
of an ocean of water, or as a bag of powder amidft fparks of
fire flying on every hand.
Befides, how few of us are there, but fometimes there has
been but as a hair-breadth betwixt death and us, by reafoii
either of difeafes or unforefeen accidents, which we could
not therefore ward off. So that we might fay of our prefcr-
vation. This is the finger of God.
What remarkable deliverances has the Lord wrought for
feme by unordinary means, as Jonah preferved by a whale,
and Elijah fed by the ravens !
[2.] How we are holily, wifely, and powerfully governed
by Providence, our perfons and ai^ions difpofed of according
to his will, either in mercy or in wrath, Dan. iv. 35. " All
the inhabitants of the earth are reputed as nothing : and he
doth
oj Providences urged, 223
vloth according td his will in the army of heaven, and among
the inhabitants of the earth : and none can ftaj his hand, or
laj unto him, What doll thou ?" Pfal. cxxxv. 6. " Whatfo-
ever the Lord pleafed, that did he in heaven, and in earth, in
the feas, and all deep places." Vv'^hile we fail the fea of this
world, we may well perceive, that it is not we ourfelves, but
holy providence that guides the fhip : Jer. x. 23. " O Lord,
(fays the prophet), I know that the way of man is not in him-
felf: it is notin man that walketh todirecl hisfteps." And while
men will not fee this, to engage them to a life of holinefs, faith,
and dependence on God, they are often made to feel it, by
their dafhing on rocks, to the bruiiing, if not to the fplitting of
them. If. xxvi. 11. " Lord, when thy hand is lifted up, they
will not fee ; but they fnall fee, and be afnamed." Let me
inllance here but in two things, to Tnew that God fits King,
and rules amon^ men.
[i.] Man propofeth, but God difpofeth. Lam. iii. 37.
'* Who is he that faith, and it cometh to pafs, when the Lord
commandeth it not ?" How often are mens towering hopes
levelled with the ground in a moment ? Their projecfts are
laid with all the wit and induftry they are capable of, ma-
naged with all diligence and circumfpe6lion, fo that they can-
not fee how they can mifgive, but mull take eifect according
to their wifti. But he that fits in heaven, in a moment loofes
H pin, and all the fabric falls to the ground, their projefls are
bafiled, their meafures difconcerted, iome flroke of providence,
which ungodly men call an unlucky accident, mars all. This
was evident in Haman's cafe. Sometimes it is done by an
invilible hand, whereby the wheels are taken off, that they
can drive no farther. Job xx. 26. " All darknefs fhall be hid in
his fecret places : a fire not blown fliall confume him ; it
Ihall go ill with him that is left in his tabernacle." How
often do men find their greateft crofs where they looked for
their greateft comfort ! and things turn about quite the con-
trary way to what was their defign.
[2.] Man's extremity is God's opportunity. Gen. xxii.
14. How often does the Lord begin his work where man
ends his, and can do no more ? When men know not what
to do, God opens a door ; and when they have no firm ground
of their own left to ftand upon, he fets their foot on a rock,
Pfal. cvii. 27. 28. " They reel to and fro, and dagger like
a drunken man, and are at their wits end. Then they cry
unto the Lord in their trouble, and he bringeth them out of
their diltrelles." -Their hopes are difappointed, but their
fears
2 24 ^'^^ "^If^ Ohfervation
fears and defperate conclufions are prevented. Something
threatens them a ftroke, which thej fee not how to efcape ;
but an invifible arm wards oiF the blow ; and what they look
for their ruin in, there they find, by an over-ruling provi-
dence, healing and upmaking, Eft. ix. i. What is mod un-
likely is brought about, while the faireft hopes are made like
the bloflbm that goes up as duft. Thus God baffles mens
hopes on the one hand, and their fears on the other, that they
may fee, there is a wheel within a wheel that moves and guides
all.
SECONDLY, We may confider providences with refpecc
to their kinds, Pfal. xL 5. fo recited. The wifdom of God is
manifold v/ifdom, and produces works accordingly, Pfal. civ,
24. And each of them is to be obferved. 1 will inftance
iQ. thefe thre© diftinftions'of providence.
. Firft^ Providences are either crofs, or fmiling and fa-
vourable. Both ouffht to be obferved, and may be fo pro-
fitably:
I. Vv"e fiiould obferve crofs providences that we or others
meet with. • They come not by chance, but under the gui-
dance of a holy fovcreign God, Job v. 6, " Afflidicn comcth
not forth of the d^a^, neither doth trouble fpring out of the
ground.'* Amos iii. 6. " Shall there be an evil in a city,
and the Lord hath not done it V God makes himfelf know^n
by them, his juftice, truth, holinefs, wifdom, and power, Pfal.
ix. 16. ** The Lord is known by the judgment which he exe-
Guteth." And he requires us to obferve them, Micah vi. 9.
'* Hear ye the rod, and who hath appointed it." And it is a
horrible provocation not to pbferve them. If. xxvi. 11. fore-
cited, and not to comply with the defign of them ; to mur-
mur, but not kindly mourn under them, Job xxxv. 9. 10. and
xxxvi. 13. Sometimes men meet with croffes in the way
of their duty, Gal. vi. 17. and fometimes in the way of fin,
as Jonah. The defign of both is to purge away fin. If. xxvii.
9. But, without obfervations, the plafter is not applied to
the fore.
1. Smiling and favourable providences towards ourfelves
or others, Pfal. xl. 5. Many, in their obfervations of provi-
dence, are like the flies that pafs over the found places, and
fwarm about the fores. They are ftill complaining of their
croifes and forrcws, and will nicely reckon them up : but as
to their mercies, they v/ill not go the length of the unjuft
fteward, of a hundred to fet down fifty, Luke xvi. 6. They
have their language, but it cannot be underftood without ob-
2 fervation.
of Providences urged. 325
fervation, Rom. ii. 4. Dependence en God, and humility of
heart, would teach us carefully to obferve our mercies, Laro,
iii. 22. Gen.xxxii.io. even when we are meeting with heavy
crofles, Job i- 21.
Secondly, There are great lines and fmall lines of provi-
dence. And,
I. We (liould obferve the great linos of providence in flg-
nal events. Some difpenfations bear fuch a lignature of a di-
vine hand, and fo flafli like lightning on mens face, that one can
hardly mifs to obferve, but muft fay, as Exod. viii. 19. " This
is the finger of God." 2 Chran. xxvi. 19. 20 " Then Uz-
zia was wroth, and had a cenfer in his hand, to burn incenfe :
and while he was v/roth with the priells, the leprofy even rofe
up in his forehead, before the priefts in the houfe of the Lord,
from befide the incenfe alter. And Azariah the chief preift,
and all the priefts looked upon him, and behold, he was leprous
in his forehead, and they thruft him oat from thence, yea, him-
felf hafted alfo to go out, becaufe the Lord had fmitten him.'-
It is rare that God leaves himfelf without a witnefs, by fome
fuch fignal providences ; yet fuch is the perverfenefs of the heart
of man, that as the blind cannot obferve the fiaih of lightning,
even thefe are lightly looked at, 1 Sam. vi. 9
2. The fmall lines of providence. The moft minute things are
guided by the all-ruling hand, Matth.x. 29. 30. And if God do
managethem,it becomes us to notice them. All the king's coin,
from the madieft piece of gold to the fmallsft penny, bears the
king's image and fuperfcription, and therefore theleaft as well
as the greateft is current in trade. So the fmallell lines of
providence pafs current with thofe that keep a trade with
heaven. Gideon notices his hearing a fellow tell a dream.
Judges vii. 13. &:c. ; Heman, the removing of an acquaint-
ance, Pfal. Ixxxviii. 8. ; and Jacob, a kind w^ord, the fliev/
of his brother's countenance, Gen. xxxiii. 10.
'thirdly. There are common and uncommon providences.
I. We fhould obferve common and ordinary difpenfations^,
fuch as fall out every day in the common road of providence.
Thefe, becaufe they are common, lie negledled: yet the 104th
pfalm is penned on that fubjedl. I have obferved to you al-
ready, how providence appears in the conilant revolutions of
feafons, day and night ; by the one the weary earth is re-
freihed, and by the other weary man, the night being fit for
reft. The fubjedion of the beafts to man, by virtue of that
divine word. Gen", ix. 2. forecited, without which man
could not havehis neceffary deficrns ferved. I add, that wonder-
VoL. I. Ft ful
226 The wife Ohjer nation
ful diverfity of faces and features, without which the man
could not know his wife, nor the parents their own children,
nor the judge the criminal ; fo that without this there could
be no orderly fociety, no government, commerce, &:c.
Thefc are a fample of common providences, which ftudied
might be of great ufe.
2. Uiicommon and unoidinary providences, as miracles,
which are beyond the power of nature ; extraordinary deli-
verances, judgments, difcoveries of fccret crimes ; which are
bright ipots here and there interfperfed in the web of provi-
dence, and challenge a peculiar regard.
THIRDLY, we may confider providences with refped to
the time of their failing out. The works of providence run
parallel with the line of time, and the continuance of the
world, John v. 17.
I. We fliould obferve the paft difpenfations of providence,
Pfal. Ixxvii. \. "I have conlidered the days of old, Cfays
Afiph), the years of ancient times." An obferver of provi-
dence mull look off unto others, look into himfelf, and, with
refped: to himfelf and others, look back alfo.
(i.) Pali providences towards others afford a large field for
obfervation, reaching from the creation till now j Pfal. cxliii.
5. " 1 remember the days of old," fays David. He remem-
bered how the Lord dealt with Nimrod, Abimelech, Pharaoh,
Sec. What a chain of wife providences has encompaffed the
xvorld in the feveral generations thereof I what a beautiful mix-
ture of providences has always appeared towards the church,
v^hiie the myttery of God, not yet finiflied, has been a carry-
ing en I \^hat very remarkable things have fallen out in the
life and death of particular perfons ! From all the particulars
Ol thefe we might draw fomething for our fpiritual advan-
tage, as the bee from every flower extrafts her honey.
(2.) Pafc providences towards ourfelves in particular afford
alfo a large field, reaching from cur firfl being till now. Look
back and confider that wonderful providence that framed thee
in tlie womb. Job. x. 10. 11. The Pfalmift finds himfelf in a
tranfport cf wonder upon this refle61ion, Pfal cxxxix. 14. &c.
Confider how the fame kind providence brought thee fafe
out of the womb, that the womb was net made thy grave, or
that thou waft not ftifled in the birth, Pfal. xxii. 9. How
thou waft provided for, and preferved from the dangers
in infancy, by the fame kind providence, whilft thou
couldft do' nothing for tbyfelf, Pfal. xxii. 9. 10. Obferve
the providences of God towards thee in thy childhood,
youth,
of Providences urged, lij
youth, middle age, and. forward to the prefect time ; and
thou muft fay, as old Jacob, Gen. xlviii. 15. " God fed me
all my life long unto this day ;" and with the Pfalmift, Pfal.
Ixxi. 17. " O God, thou hafl taught me from my youth."
Obferve how God gave thee fuch and fuch education, order-
ed thy lot in fuch and fuch a place in his earth, and m fuch
fort as he has done, how he brought thee into fuch and fuch
company, faved thee from fuch and fuch dangers, Sec-
2. We fhould obferve the prefent difpenfations of provi-
dence towards ourfelves and others, Zech. vi. i. 2. It is a
ftream that ftill runs by us, like thofe rivers that bring
down the golden ore, Pfal. Ixv. 11. By day nor night it
ceafeth not, Pfal. xix. 2. Providence wuth the one hand bids
us floop and take on the day's load of benefits, Pfal. Ixviii. 19*
and with the other hand lays on the day's burden of evils,
Matth. vi. ult. And therefore that is our duty, Pfal iv. 4.
" Commune with your ownhearts upon your bed, and be dill ;"
that having made our obfervations through the day, we may
call up our accounts againfl night.
Thus far of the objeds on w^hich w^e are to make obfepva-
tions.
III. The next general head is, to (hew what we are to ob-
ferve in providences. It is not enough to obferve the work it-
felf, but we mull be as particular as w^e can about it. This
is like the bruiling of the fpices, and the pouring out of the
ointment, whereby their fragrancy is bell perceived. There
are thefe nine things I recommend to your obfervation.
I. The tirtiing of providences, the great weirht of a difpen-
fation Ipmetimes lies in this very circumilance, that then it
came, and neither fooner nor later. And O the admirable
•wifdom that appears in thus jointing of them ! Gen. xxiv. /\y.
Abraham's fervant prays to be guided to the woman appoint-
ed to be Ifaac's wife ; and in the very time Rebekah comeg.
Gideon, in the very time when he comes near the enemy's
camp, hears one of them telling his dream. Judges vii. 13.
&c. Uzziah is fmitten in the very time when he 15 attempt-
ing to offer incenfe upon the altar of incenfe. And here par-
ticularly obferve the timing of providences,
(i.) With refpeft to the frame of our fpirit ; for m.uch lies
in obferving what frame of fpirit a mercy or ftroke overtakes
us in. bo the church obferves the timing of her deliverance,
that it came when they were not looking for it, Pfal. cxxvi.
1. And that made it look the greater. Job obferves, that his
trouble came on him when he was far from fecurity, and that
F f 2 * made
iiS "The wife Ohfervatiort
made him bear it the better, Job iii. ult. Nebuchadnezzar
and Belihazzar's trouble begnn when their hearts had quite
forgot God, and that Riade the heavy hand of God the hea-
vier. O notice carefully what frame of fpirit your mercies or
crofTes find you in; ye will fee much in that.
(2.) With refpect to your circumftances. How often dees
kind providence catch the child at the very halting, PfaL xciv.
18.; and an angry God fet tire on peoples nefl: juft when they
have well fc^athered it, and throw thern down when they are
j'jfi: come to their height ? Job xx. 23. So he did with holy
.Job, chap. xxix. 18. Obferve it, and ye will find it either a
fling or a fweet ingredient in v.'hat you meet with.
There is a piece of holy forefiyht that an exercifed Chriflian
may have by obferving the timing of a difpenfation. If thou
be fuch an one, and vv-ouldii know whether a mercy thou haft
got will lad or no, how was it timed ? came it to thee
when thy fpirit was weaned, lying at the Lord's feet ? Thou
haft a fure hold of it. But came it when thy fpirit was upon
the fret, unhumbled,unfubdued, and thou wouldfl: needs ha^-e
it .'' It will flick ihort while in thy hand, Ffal. xviii. 1-7. 18.
Hof. xiii. 1 1. Fruit plucked off the tree of providence ere it
be ripe, w ill iaft Ihort while, and fet their teeth on edge while
they have it.
. 2. The beginnings and dawnings of providences, Pfal. cxxx.
6. " My foul," fays the Pfalmift, « waiteth for the Lord, more
than they that watch for the morning." So did thofe men-
tioned, liuke i. 66. " All they that heard them laid them up
in their hearts, faying, What manner of child fliall this be ?"
Sometimes a v.ork that God has upon the wheel of provi-
dence will be but like the cloud, as big as a man's hand ; but
being obfer\'cd, it will fpfead. Good Jacob obferved the dawn-
ings of providence in Jofeph's cafe, though he little knew
what a bright day it w^ould end in, Gen. xxxvii. 11. It may
he long betwixt the beginning and the end ; but it is good to
notice, as the holy penman does, the door of hope a little af-
ter the midnight of the captivity, Jer. Hi. 31. There is a
great advantage in being able to follow the thread of provi-
dence from the beginning of it.
3. The progrefs of providence, endeavouring always to no-
tice the feveral Heps of it, Luke ii. 19. and 51. and to follow
the thread. For God ordinarily brings great works to pafs
by degrees, that fo men thrit are weak may have the greater
advant.5ge for obfcrvntion, Ilof. vi. 3. Mercies and ftrokes
mjy be long a-vv'orking, the decree may go long ere it bring
forth :
of Providences urged, 229
forth : but much of the vvifdom of God may be feen in the
feveral fteps it takes, and the advances it makes.
4. The turns of providence. The wheel of providence is
a wheel within a wheel, and fometimes it runs upon the one
fide, and fometimes on the other. Obferve the change of the
fides. For providence to our view has many turnings and
windings, and yet really it is going ftraight forward, Zech.
xiv. 7. It runs fafi: to the evening with the church there •, but
behold the turn, " In the evening it fhall be light." See the
turn of the wheel in Jofeph's cafe, Gen. xli. 14. in Pharaoh's
taking him from prifon ; in the church's cafe, Eft. vi. 3. 4.
in Ahafuerus's inquiring whether any honour had been done
to Mordecai for his difcovering a plot formed againft the
king's life; and in that of Hagar and Ifhmael, Gen. xxi. 17.
in the angel's calling to them out of heaven, to know what
ailed them. And ye may fee the wheel ordinarily turns at the
brow of the hill.
5. The end of providence, James v. 11. There feemed to
be many difmal circumftances in Job's cafe, concurring to his
ruin. His fnbftance goes, his family, his health and eafe ; his
wife bids him blafpheme and die ; his friends reprefent his
cafe as that of an hypocrite ; many a black thread appears in
the web : but O what a beautiful piece does it appear when it
is wrought out ! Job xlii. 10. 12.
6. The mixture of providence. The unmixed difpenfatlon
is referved for another world ; there is mercy unmixed. Rev.
xxii. I. and judgment unmixed, chap. xiv. 10. But here all
we meet with is mixed. There is never a mercy we get, but
there is a crofs in it ; and never a crofs, but there is a mercy
in it. Obferve the mixture of your mercies, to make you
humble and heavenly ; for the faireft rofe that grows here has
a prickle v/ith it, and there is a tartnefs in our fweeteft en-
joyments. Obferve the mixture of your croiTes, to make you
patient and thankful ; for the bittereft pill God gives you to
fwallow has a vehicle of mercy. Lam. iii. 22. " It is of the
Lord's mercies that v.'e are not confumed, becaufe his compaf-
fions fail not." And wife obfervers will fee many mercies in
one crofs, if they will but allow themfclves to fee how God
could and might have made it worfe.
7. The concurrence of providences. Sometimes feveral dif-
penfations of providence meet together in one's cafe. One
vv'hile there may be a meeting of feveral mercies together,
which make a golden fpot of time among them to a perfon.
At other times feveral afflictions meet together, one wave
comes
2^0 T^^ ivife Obfervatioii
comes on the back of another, till the furnace is by feveral
coals heated feven times. Job had experience of both in his
cafe, a train of troubles firft, and a train of mercies fucceeded.
Jacob, when he came homeward to Canaan, had a train of
troubles that waited on him. And in the cafe of the people
of God, a very fair blink forebodes a heavy fliower. The duty
in that cafe is, " In the day of profperity be joyful •, but in
the. day of adverfity consider," Eccl. vii. 14. Sometimes there
is a meeting of feveral kinds, and one gets his bed ftrewed with
a rofe and a thorn, &c.
8. The defign and language of providences, Micah vi. 9.
Thev are the works of infinite wifdom, and therefore cannot
be without a defign. And feeing God fpeaks to us by his
providences, and we ought to hear and obey when he fpeaks,
we ihould be very careful to know the meaning of difpenfa-
tions, that we may fall in with the call of providence. And
the Lord takes it heinoufly ill if we do not, Jer. vii. 7. If it
be dark and doubtful, let us lay it before the Lord in prayer,
fet it in the light of the word, and meditate on it till we find
it out, Pfal. Ixxiii. 16. 17.
9. Lqftlyi The harmony of providences. There is a four-
fold harmony to be obferved in providences.
ly?, Their harmony with the Avord, which they agree with
as the copy with the original. The fealed book of God's de-
crees is opened in providences. Hence that of the opening
the feals, in the Revelation. And the book of the fcripture
is written over again in providence, fo that as in water face
anfwereth to face, fo do God's works to his word, Pfal. xlviii.
8. Providence is a moil regular building, and the word is .the
draught of that building. Providence is a curious piece of
embroidery, and the word is the pattern. 80 that in provi-
dence the word has been a-fulhlling ever lince it was given,
and ftill it is a-fulhlling, and the pattern will be wrought out
when.the myflery of God is finifhied, and not till then, Matth^
V. 18. And thus it is a-fulfiliing, not only by the extraordi-
nary, but ordinary providences. If a man quarrel any thing
in a building or embroidery, there' muft be a comparing it
with the draught or pattern of the houfe or embroidery, and
he will be fatisfied, Pial. Ixxiii, 16. 17.
Ye will never obfcrve providences aright, if ye do not ob-
ferve their harmony with the word ; for the word is the in-
rtituted means of the conveyance of iniluences. If. lix. ult.
.By negle6ling of this, fome difpenfations prove ftumbiing*
blocks, over which fome break their necks, Mai. iii. 15.
]\lany
of Pi'ovidefices urged, 231
Many draw harfii snd ungodly conclufions agalnft others,
whereby they only difcover their own ignorance of the fcrip-
tures, and of the method of providence, Luke xiii. r. — 5.
John ix. 2. 3. like Job's cenforious uncharitable friends.
Job V. r.
O Sirs, learn this leiTon, that all providences which you,
or 1, or any perfon or fociety in the world meet with, are ac-
complifliments of the fcripture. And they may be reduced
to and explained by one of thefe five things. Either they are
accomplifliments of,
(i,) Scripture-do6lrines, Pfal. xlvili. 8. " As we have heard,
fo have we {ctn in the city of the Lord of hofts, in the city
of our God.'' May not every one fee, that few great men
are good men 1 Do not ftumble at it •, it is but a fulfilling of
the fcripture, i Cor. i. 26. " Not many wife men after the
flefh, not many mighty, not many noble are called." — That
the fafeft condition for the foul is the medium between great
wealth and pinching poverty, according to Agur's prayer,
Prov. XXX. 8. 9. " Give me neither poverty, nor riches^ feed
me with food convenient for me : left I be full, and deny thee,
and fay, Who is the Lord ? or left I be poor, and fteal, and
take the name of my God in vain." — That Satan and the cor-
ruptions of the heart are fometimes moft bufy, when people
are fetting themfelvcs to ferve the Lord, agreeable to Paul's
experience, Rom. vii. 21. "I find a law, that when I would
do good, evil is prefent with me," — That the generality of
the hearers of the gofpel are not favingly wrought on by it,
according to thefe fcripture-palTages, If. liii. i. ** Who hath
believed our report ? and to whom is the arm of the Lord re-
vealed ?" Matth. xxii. 14. " Many are called, but few are
chofen.'' And fo in other cafes. Or of,
(2.) Scripture-prophecies, i Tim. i. 18. "This I commit
unto thee, O Timothy, according to the prophecies v>?hich
went before on thee." What aftonifhing providences were
the deliverance of Ifrael out of Egypt, the expuluon of the
Canaanltes, Cyrus's overturning the Babylonian empire, and
looiing the captivity, and the deftruclion of Jerufalem by the
Romans ? But all thefe were but a fulfilling of fcripture-pro-
phecies. What an aftonifliing providence was the rife, reigfJ,
•and continuance of the Antichriftian kingdom, and the re-
form.ation of religion in many nations, after they had lain ma-
ny hundreds of years tmder Popiih darknefs } Thefe are the
fulfilling of the apocalyptic prophecies. And what an afto-
nifhing providence vvao the introdu<Slion of the gofpel into
2 " Britain,
13^ 7^^ "^^ Ohfervation
Britain, and the prefervation of it hitherto, amidfl: ^o many
attempts to deftroy it ? It is an accomplifliment of that pro-
phecy, If. xUi. 4. " The ifles fhall wait for his law." Or
of,
(3.) Scripture-promifes, Jofh. xxi. 45. " There failed not
ought of any good thing which the Lord had fpoken unto the
houfe of Ifrael : all came to pafs," Pfal. cxix. 6^. *< Thou
haft dealt well with thy fervant, O Lord, according unto thy
word.'' You fee the orderly revolutions of the yei.r, and fea-
fons thereof; that is the fulfilling of the fcripture, Gen. viii.
22. — That thofe who have futFered lofs in the caufe of Chrift,
have been bountifully treated with fo much in hand, that they
have had more content and inward fatisfa<Slion in that, than
any other time of their life, is a fulfilling of fcripture, Mark
X. 29. 30. «< There is no man that hath left houfe, or brethren,
or fifters, or father, or mother, or wife, or children, or lands,
for my fake and the gofpel's, but he fhall receive an hundred-
fold now in this time, houfes, and brethren, and lifi:ers, and
mothers, and children, and lands, with perfecutions ; and in
the world to come eternal life." — That the way of duty has
been not only the m.oft honourable, but the fafeft way, is an
accomplifhment of fcripture-promifes, Prov. x. 9. " He that
walketh uprightly, walketh furcly." Chap. xvi. 7. " When
a man's ways pleafe the Lord, he maketh even his enemies to
be at peace with him."— That communion with God is to be
had in ordinances, is conformable to promife, £xod. xx. 24.
** In all places where I record my name, I will come unto thee,
and I will blefs thee." Or of,
(4.) Scripture-threatenings, Lev. x. 3. " This is that the'
Lord fpake, faying, I will be fan^tified in them that come
nigh me, and before all the congregation I will be glorified."
Hof. vii. 12. " I will chafiife them, as their congregation hath
heard. ^' — You may obferve how dangerous it is to meddle for
the ruin of the work and people of God, from that paffage,
Micah iv. 1 1 . 12. " Now alfo many nations are gathered againll
thee, that fay, Let her be defiled, and let our eye look upon
Zion. But they know not the thoughts of the Lord, neither
nnderftand they his counfel : for he fliall gather them as the
fheaves into the floor." — How their faces are covered with
fjbame that defpife the Lord, from 1 Sam. ii. 30. " The Lord
God of Ifrael faith, I faid indeed, that thy houfe, and the
houfe of thy father, fliould walk before me for ever : but now
the Lord faith, Be it far from me ; for them that honour me,
I will honour, and they that defpife me, fhall be lightly efteem-
ed."
of Providences urged,, 233
ed." — How the fafber people clave to their temporal comforts,
they have the loofer hold, from Ezek. xxiv. 25. " I will take
from them their ftrength, the joy of their glory, the defire of
their eyes, and that whereupon they fet their minds, their foiis
and their daughters." — How people may run long in ah evil
way, but their foot will flip at length, from Deut. xxxii. 35.
*« Their foot fhall Hide in due time : for the day of their ca-
lamity is at hand, and the things that fliall come upon them
make hafte."
(5.) Lajlly^ Or they are the parallels of fcripture- examples,
Pfal. cxliii. 5. " I remember the days of old. The ferious
obferver will find a furprifing fulnefs here, as in the other
parts of fcripture. I will inll:ance in three very aftonifhing
pieces of providence, which often put good meri to their wits
end, to know how to account for them ; yet being brought to
the glafs of fcripture-examples, fiich a harmony appears be-
twixt the one and the other, as canhot but be extremely fatif-
fying.
[i.] Sometim.es we fee men walking contrary to God, and
yet providence fmiling on them, and carefling them, as if -they
were the darlings of heaven. This has puzzled the befl of
men. It put Jeremiah fore to It, chap. xii. 1.2." Righteous
art thou, O Lord, when I plead with thee : ye" let me talk
with thee of thy judgments : Wherefore doth the way of the
wicked profper t wherefore are all they happy that deal very
treacheroufly ? Thou haft planted them, yea, they have taken
root : they grow, yea, they bring forth fruit ; thou art near in
their mouth, and far from their reins.'' It was near carrying
Afaph quite off his feet, Pfal. Ixxiii. 13. " Vetily, 1 have
cleanfed my heart in vain, and wafhed my hands in inno-
cency." But, O ! is there not a beautiful harmony in this with
fcripture-examples .'' How did all Ifrael as one man back Ab-
falom in his rebellion? How did Haman rife till he could come
no higher, unlefs he had got. the throne ? And the tyrant Ne-
buchadnezzar carries aIM)efore him according to his wiCh, &c.
And fcripture-doiftrine unriddles the myflery, Pfal. xcii. 5. 6.
7. " O Lord, how great are thy works ! and thy thoughts are
very deep. A brutilh m.an knoweth not : neither doth a fool
underfland this. When the wicked fpring as the grafs, and
when all the workers of iniquity do fioijrifh : it is that they
fhall be deflroyed for ever.'*
[2.] How often do aftonifhing flrokes light on thofe that
are dear to God, as if God felected them from among the reft
of the world, to IJiew his hatred of them ? Eccl. viii. 14. <« There
Vol. L G g is
254 ^-^^ '^ife Ohjer'vation
is a vanity which is done upon the earth, that there be jufc
men unto whom it happeneth accordmg to the work of the
wicked : ngain, there be wicked men to whom it happeneth
according to the work of the righteous." O, Sirs, this has
been very puzzling to thofe that have met with it. But be-
hold the harmony with fcripture-examples ; as in Job's cafe.
Eli lofes his two Tons at one blow, his daughter- in-law dies,
and himfelf breaks his neck. Aaron the faint of God has two
fons flain by fire from heaven. The apoftles were fet forth
as appointed for death, &:c. i Cor. iv. 9. Babylon is at eafe
when Zion lies in ruins. See Lam. ii. 20. But further,
[3.] How often has it been the lot of fome of God's people
to meet with heavy ftrokes from the hands of the Lord, when
they have been going in the way which God himfelf bade them
take ? That will try people to purpofe that obferve thefe
things. But blefTed be God for the Bible, that lets us fee this
is no untrodden path. Jacob has an cxprefs command to re-
turn to Canaan, Gen. xxxi. 13. But O what a train of heavy
trials attend him ! Laban purines him as a thief, Efau meely
him with four hundred men to flay him, the angel puts the
knuckle of his thigh out of joint, his daughter is raviflied by
the Shcchemites, his fons murder the Shechemltes, Deborah
dies, and his beloved wife Rachel dies, and Reuben defiles
Bilhah. It was no wonder he faid, " Few and evil have the
days of the years of my life been," Gen. xlvii. 9.
2^/j/, There is a harmony of providences among themfelves.
It is obferved of the wheels, that the four had " onelikenefs,"
Ezek. i. 16. The ciifpenfations of providence of the fame
kind, at the greateft diftance of time from one another, have
a beautiful likenefs to one another. And therefore Solomon
obferves, Eccl. i. 10. " Is there any thing wdiereof it m^y be
fa'dj See, this is new? it hath been already of old time, which
was before us," Did ever any meet with fuch a temptation
and trial as I have met with ? fay fome. But fays the apof>le,
1 Cor. X. 13. " There hath no temptation taken you, but
fuch as is common to man." Was ever any afHidled at the
rate that I am ? fays another. But hear what the apofllefays,
I Pet iv, 12. " Think it not ftrange concerning the fiery
trial, which is to try you, as though fome flrange thing hap-
pened unto you." See how Solomon accounts for this, Eccl,
i. 9. 10. II. " The thing that hath been, it is that which
fhall be ; and that which Is done, is that which fhall be donej
and there Is no new thing under the fun. Is there any thing
whereof it may be faid, See, this is new t it hath been already
of
of Providences urged, 235
of old time, which was before us. There is no remembrance
of former things ; neither fhall there be any remembrance
of things that are to come, with thofe that fhall come
after."
(i.) They are all wrought after the fame pattern, namely,
the word, in the various parts thereof. The f^me word which
was accompliflied on a nation or perfon thoufands of years ago,
is accomplilhed en others at this very day. The fame word
fulfilled in one's cafe fome time ago, may be fulfilled over
■ again when their cafe comes to be the fame it was then.
(2.) They have all the fame fpecific end, to reward or pu-
nifli, check, dire«Sl:, &c. And where the ends are alike, it is
no wonder the meafures be ^o too. God defigned to make
liis enemies fall, and to deliver his church at the brink of ruin,
in Efiiher's days ; and fo in ours of late. Hence the plot wa^
buffered to fucceed ; and when all feemed to be done, provi-
dence ftruck a fuciden firoke, and turned the wheel on the
v/icked. But is there any thing new here ^ was it not juft
fo in Efther's days ?
It is good to obferve this harmony ; for by thefe means one
fees himfelf in a paved road, and fo may the better know how
to fteer his courfe. When one finds himfelf in a road, wliere
providence has led him before, he may confult his way-marks
that he fet up when he was there formerly, and fo may
travel it the more eafily. And the fame may he do when
he is in the road, v/here he obferves others have been*
before him. He may beware of the fteps where they
ilumbled, and keep the road by which he fees they got
through.
'^dly. Their is a harmony of providences with their defiga
and end, Deut. xxxii. 4. " All his ways are judgment." There
is an admirable fitnefs in God's meafures to reach his holy
ends. The wheels were full of eyes, as guided by infinite
vv ifdom ; and whitherfoever the living creatures had a face
looking, the wheels had a fide to go on. Whatfoever God
created was very good. Gen. i. ult. that is, very fit for. the
end of its creation. And fo are all God's works of provi-
dence exa£l:ly anfwering their end. It is often obferved of
the wheels. They turned not when they ivsnt, as a chariot
mufi; needs do, when the charioteer has driven the horfes the
wrong v/ay. If they were to go to another quarter, they
were but to go on that fide that looked that way all along.
There is a twofold harmony to be obferved here.
(i.) The harmony of every piece of providence with its
G g 2 particular
33^ 'ihe wife Ohfervation
particular end and defigu. Where there lie a great many
pieces of wright-work framed and fhapen by the tradefman,
fhould a bungler take them in hand, he cannot join them ; he
complains that one mortife is too llrait, and another too wide :
but the artificer can fort them, and put each in its own place,,
and they anfwer exadly. So it is with providence. Every
piece anfwers to its end, Eccl. iii. ii. *' He hath made qv&^
ry thing beautiful in his time." There is a glaring inftance
of this in the ftrokes that providence reaches finners to pu-
nilh them for particular fins, where there is fuch an affinity
betwixt the fin and the ftroke, that the fin may be read in
the punifliment. This is done many ways, which yet per-
haps may be all reduced to one of thefefour. The ilroke an-
fwers the fin, either,
[[.] In time ^, the fliroke following ha.rd at the heels of
the provocation, as i Kings xiii. 4. When Jeroboam put
forth his hand from the altar, faying, lay hold on the man of
God, immediately his hand dried up. So God punilhed
Dinah's gadding abroad unneceffarily, David's fecurity by
his adultery, and Peter's going into the high priefl's hall.
Or,
[2.] In kind f, whereby God juftly pays home a perfori
in the fame coin as he finned. Adonibezek is a notable in-
ftance of this, Judg. i. 7. " Threefcore and ten kings (fays
he) having their thumbs and their great toes cuf off, gathered
•their meat under my table ; as I have done, fo God hath re-
quited me." David's injury to Uriah's bed is puniflied by
Abfalom's doing the fame to his. So, many difobedient to
their parents are paid home by their children again. Some
wrong and opprefs others, and afterwards others deal juft fo
by them. Or,
[3.] In likenefs |, the ftroke be?.ring a refembiance to tlie
fin. The Sodomites burn in luft, and they are burnt with
fire from heaven. Nadab and Abibu finned by oiTering ftrange
fire, and they are confumed with fire from the Lord. Jacob
beguiles his father, pretending he was Efau, and Laban be-
c;uiles him vv^ith Leah inftead of Rachel. As finners mecfure
to God in fpirituals, he meafures to them in tempcrais, t
Cor. xi. 30.
[4.] In fiat contrariety ||. Adam will be as God, and he
becomes like the beaft that periiheth. David's pride oi the
numbers of his people is punifned by the lofs of feventy
thoufand
.&f Providences urged. 2J7
tlioufand of them. Rachel mufl have children, or fne can-
not live ; fhe gets them, and dies in bringing one forth.
The Jews crucify the Lord of glory, left the Romans (hould
come and take away their place and their nation ; and that is
the very thing that brings them.
(2.) The harmony of the feveral pieces among themfelves
with refped: to their common end and defign. And here
there is often a beautiful mixture of contraries, to make to-
gether one beautiful piece, Rom. viii, 28. " All things fliall
work together." Strike the firings of a viol one by one,
they make but a forry found ; but ftrike them together by
art, they make a pleafant harmony. The niceft piece of
work lying in pieces, is but a confufed heap. Jofeph is fold
for a (lave ; and he is brought into Pharaoh's prefence. How
contrary do thefe feem ? but Lhe former was as necefTary as
the latter, to accomplifli the defign of providence. Hamaii
is advanced, and the good deed done by Mordecai is forgot-
ten, till the fittcft time of remembering it. Both harmonize
to Haman's ruin. Providence lofes no ground in all the com-
paffes we imagine it takes : every circumftance is necefTary
to the carrying on of the common end.
^thly. There is a harmony of providences v^ith the pray-
ers of the people of God, that have tlie Spirit of prayer.
Gen. xxxii. compared with xxxiii. 10. Many difpenfations
of providence are the returns of prayer. This feems to 'be
the ground of that conclufion, Pial. xli. 11. ** By this 1 know
that thou favoureft me, becaufe mine enemy doth not triumph
over me ;" and puts an additional fweetnefs in mercies.
There Is one general rule as to the hearing of prayer, John
xvi.. 23. Whatfoever prayers are believingly put up in
ChrilVs name are heard. And fo vv'-e Ihould notice the har-
mony of providence with prayer. Concerning v>'hich I offer
thefe five obfervations.
(r.) That where God has no mind to give fuch a mercy,
die fpirit of prayer for that mercy will be retrained, Jer.
vii. 16. " Pray not thou for this people," &:c. As, upon the
other hanci, when God minds his people a favour, he will
open their lips to pray for it, Ezek. xxxvl. 37. '•' Thus
faith the Lord God, 1 will yet for this be inquired of by the
houfe of Ifrael, to do it for them." And this is no vronder,
if we conlider, that the Spirit of the Lord dictated the word
ivhereof providence is the accorapiilhment, and the fan::e
Spirit guides the wheel of providence, Ezek. i. 20. and the
fame Spirit is the aathor of acceptable prayer, by v/hich the
fap
^3^ ^^ '^ifs Ohfervation
lap of the word is fucked out in providence, Rom. viii. 26.
(2.) God hears believing prayers, either by granting the
mercy itfelf which is fought, as Gen. xxiv. 45. in Rebe-
kah's appearing at the well, and drawing water, as Abraham's
i'ervant had prayed for ; or elfe the equivalent, fomething that
is as good, 2 Cor. xii. 8. 9. in Paul's obtaining grace fuffi-
cient for him. Either of thefe ways providence brings the
anfwer of prayer. For God's bond of promife that faith
lays hold on, and pleads in prayer, may be paid either (as
it were^ in money or money- worth. And the harmony be-
twixt prayer and providence is to be acknowledged either of
the ways.
(3.^ Providence may for a time feem to go quite contrary
to the faints prayers, and yet afterwards come to meet exact-
ly. It is an aflonilhing piece of providence that the faints
fometimes meet with, namely, that a cafe never is more hope-
lefs than juft after they have had a particular concern upon
their fpirits before the Lord about it ; fo that they are made
to fay, as Pfal. Ixv. 5. '* By terrible things in righteoufnefs
wilt thou anf\^er us, O God of our falvation." But it is
very ufual in the Lord's dealings with his people to pafs a
fentence of death on their mercies ere they get them, as he
did with the Ifraelites in Egypt, who were worfe treated by
Fharaoh after the application made to him to let them go,
than before, Excd. v. ult. Providence afts like a man that
is to fetch a ftroke, fwinging the axe back, that he may come
forward with the greater vigour.
(4.) Providence often very difcernibly keeps pace with the
prayers of his people, that as they go up or down, fo it goes.
An eminent inflance whereof we have Exod. xvii. 11. in
that while Mofes held up his hand, Ifrael prevailed ; and
when he let down his hand, Amalek prevailed. Hence fome-
times a matter will go fairly on, while the foul is helped to
believe and wreftle ; but when unbelief makes the foul fag,
th& wheel begins to Hand too- And it is no wonder this
takes place, where the fame Spirit is in the creature, and in
the wheel.
(5.) Lajlly, Providence may fweetly harmonize with the
fpirit of prayer, and the believers exprclTion in prayer, and
yet not v;ith the delires of their own fpirit, which perhaps
they went to lay before the Lord, Rom. viii. 26. 27. The
not diftinguifhing of thcfe two makes many fee a great jar-
ring betwixt providence and their prayers, while in very
2 deed
of Providences urged. 23a
deed there is a notable harmony betwixt them. And if
they would carefully mark, the words in which, under the
influence of the Spirit, they prefented their petitions to the
Lord, they might tind them wonderfully agree with the dif-
penfation of providence, though not with the defire of their
own fpirits.
IV. I proceed, in the next place, to aflign reafons why
Chriftians fhould wifely obferve providences.
I. Becaufe they are God's works, Pfal. cxxxv. 6. The
world, in the framing of it, was not a work of chance ; nei-
ther is it fo in the management of it. Whoever be the in-
ftruments and fecond caufes by which any thing falls out in
our lot, God has the guiding of the wheels, and has a nega-
tive on the v/hole creation. Lam. iii. 37, ** Who is he that
faith, and it cometh to pafs, when the Lord commandeth it
not?" Meet we with a favourable event? we are debtors
to God for it, as Abraham's fervant acknowledged, on the
favourable anfwer he received relating to Rebekah, in his
bowing his head, and worlliipping the Lord, Gen. xxiv. 26.
Do we meet with a crofs one ? it is the finger of God,
though we fee a creature's whole hand in it, Amos iii. 6.
** Shall there be evil in a cit}-, and the Lord hath not done
it ?" Now, feeing they are his works, the}'- ought to be ob-
ferved.
2. Becaufe they are great works, Pfal. cxi. 2. " The
work of the Lord is great.'* Every work of providence
bears the fignature of a divine hand upon it. But the flamp
is fometimes fo fine, and our eyes fo dull, that we are flow
to perceive it. I told you that there are fmall lines of pro-
vidence as well as great : but the great God does nothing but
v^hat is great and fuitable to himfelf. Though fome of his
works are comparatively fmail, they arc all great abfolute-
ly. And therefore with refped to thofe I called fmall ones.,
I mud fay to you, as Deut. i. 17. " Ye iball hear the fmali
as well as the great." And good reafon is there for it.
For,
(i.) The fmaller a piece of work is, the greater and more
curious is the workmanfhip. Galen confeffed the hand, and
extolled the wifdom of God in the thigh of a gnat. An or-
dinary artificer will fit out a mill ; but, the fmall watch re-
quires a curious hand, and pictures of the Icaft fize fnew
raoft of the painter's ikill. That frogs fhould have been a
plague to Pharaol], or Herod eaten up of worms, was more
?- admirabV
240 The wife Ohfervatiotl
admirable, than if the one had been plagued with an arme^
hoft, and the other devoured by a lion. The rats devour-
ing hats and poppies [Turn. hift. prov. chap. 112.] was truly
more admirable than the conquells of Alexander and Caefar
both.
(2.) Great things may be lying hid in the bofom of very
minute and ordinary things. Search into the rife of that won-
derful turn of providence with the church in Efther's days,
and ye (hall find it to be the king's falling off his reft one
night, Eft. vi. i. ; of that wonderful overthrow of the Moab-
ites, and ye will find it a mere fancy, 2 Kings iii. 22- 23.
The curfe of God may be in the mifcarrying of a balket of
bread, Deut. xxviii. 17. And it may be big with a great
mercy. They fay the whale is mightily beholden to the little
fifti called miifculus, which fwims as a guide before her,
without which fhe would be in danger in ftraits and betwixt
great rocks. The little cloud like a man's hand often darkens
the heavens ere all be done.
3. Becaufe they are often very myfterious works, and
therefore they need obfervation, Pfal. xcii. 5. It is neceflary
to give us right views of providence, and to keep us from
miftakes. The making judgment of providences is a very
tender point, wherein the beft of men have gone far wrong.
Was not Jacob far out when he faid. Gen. xlii. 36. " All
thefe things are againft me," if we compare the promife,
Rom. viii. 28. " All things fhall work together for good,"
&:c. and the event too ? Many a time the outfide of provi-
dence is very unlike its infide. The greateft crofs may be
wrapt up in what we take to be our greateft comfort ; and
the greateft comfort may be inwrapt in what we call our
greateft crofs. Obfervation muft break the ftiell, that we may
look in.
4. Becaufe they are alw^ays perfeft works. They will
abide the ftrifteft fearch and the moft narrow inquiry, Deut.
xxxii. 4. Whatever faults we find with them, as we do
many, it is for want of due obfervation. But at length he
lliall gain that teftimony and recantation, " He hath done all
things well," Mark vii. 37. In thefe his works no flaw is
to be found, no miftake ; nothing too much, nothing too little ;
nothing too foon done, nothing too late done ; nothing mif-
placed, nothing in or over ; nay, nothing done that is net
beft done ; nothing that man or angel could make better.
The world will ftartle at this as a paradox : but faith will
believe it, on the folid graun4 of infinite wifdom, though
lenfe
of Providences urged. 241
fenfe contradlcl it, If. xxxviii. 8. Jer. xii. i. O that they
who will debate this truth would come near and obferve.
5. Lafily^ Becaufe thej are fpeaking works, Micah vi. 9.
They fpeak Heaven's language to the earth, and therefore
Ihould be obferved. And they fpeak,
Ci.) Of him, Pfal. xix. 2. They preach to us that he is,
what a God he is, how holy, juft, wife, good, and powerful,
&:c. We may fee there his perfections as in a glafs. Each
pile of grafs fpeaks a God, a wife, good, and powerful one.
So many creatures as there are, fo many mouths to fpeak of
him. And it is man's work to obferve and hear. Whea
God had repleniihed the heavens with fun, moon, and ilars,
and the earth with variety of creatures, the creation was
ftill imperfect till man was made. For what avails the mu-i
Ileal inftrument, if there be no body to play on it ?
(2.) For him. Crofs providences fpeak for him, Micah
vi. 9. And favourable providences alfo, Rom. ii. 4. Here-
by finners are in{lru6led in the way they ihould go, Pfal.
Xxxii. 8.; reproved, as Jofeph's brethren ; and comforted, as
Paul was, Phil. ii. 27. And, in a word, they call us from fin
unto God ; by them, where the word goes .before, Chriil
knocks at the doors of finners hearts, and calls for accefs.
I come now to the improvement of this doctrine. And,
I. It may ferv'e for lamentation. Ah ! may we not fay.
Who is wife to obferve thefe things ! Wife obfervers of pro-,
vidence are thin fown in the world ; becaufe there are few
exercifed to godlinefs. God has given us enough to obferve
in the public and in our private cafe. He is fpeaking by his
providence to the land, he is fpeaking loudly at this day to
the parifh, to you and to me^ and to every one in particular.
But, alas ! it is not obferved to purpofe. Gracelefs people
are prefumptuous, and will not obferve ; and even many godly
are heedlefs, and do not obferve. There are thefe iix evi-
dences that this wife obfervation of providence is very
rare.
I. How many are there who fee Qo^ no more in their
mercies and croffes, than if they were a parcel of atheilts, that
did not think there v/ere a Qod, or that believed no provi-
dence at all ? If they get a mercy, God is not owned in it ;
they facrifiice to their own net* If they get a crofs, they cry out
by reafon of the arm of the Almighty. But none faith. Where
is God my Maker ? In all the turns of their life and lot,
they never ferioufly look to the wheel v/ithin the v.'heel.
Vol, L H h 2. How
i42 7 he vjife Ohferiation
2. How many are there to whom God in his providence
13 fpeaking plain language, that he who runs may read it,
yet they will not underiland it ? Pfal. Ixxxii. 5. God plagues
the Philiftinss for the ark moil viiibly, yet they are at a
lofs, faying. It may be it is a chance. Balaam's afs refufes
to carry him forward on the way, but he is in a rage againll
her. Good meets finners in their way, with fpeaking pro-
vidences ; but on they go ; they do not hear, they will not
be flopped. Like the dog, they fnarl at the ilone, but look
not to the hand that threw it.
3. How few are exercifed to know the defi gn of providences
that they meet with ? Many lignal mercies they meet with,
but put not the queftion, What is God faying to me by thefe
things ? Many a heavy difpenfation they meet with, partly
by the rod's hanging over their heads, partly hj its lying on
them ; yet they never feriouily take up Job's exercife, chap.
X. 2. "I will fay unto God, Do not condemn me ; fhew me
wherefore thou contendell with me.*' Thefe things they let
come and go, with as little concern to know the defign of
them, as if they had none.
4. How few are exercifed to comply with the delign of
providences, to accommodate themfelves to the divine difpen-
fations ? Job xxxiii. 13. 14, If men were wife obfervers of
providence, it would be their confiant pra6lice to be anfwer-
ing the feveral calls thereof, ftill facing about towards it, as
the fhadow on the dial to the body of the fun, Pfal. xxvii. 8.
*^ When thou faidfl. Seek ye my face ; my heart faid unto
thee. Thy face, Lord, will I feek." But, alas ! men meet
with humbling providences, but they are not exercifed to
mortify their pride : they meet with awakening providences,
yet they are not exercifed to roufe up themfelves to their
duty: they meet with afflicting providences in worldly things,
yet they are not exercifed to get their hearts weaned from
the world : they meet with reproving providences, ytt they
are not exercifed to repent and mourn over the fins thereby
pointed out. But they really ilrive with their Maker, and
while he draws by his providence, they hold fall, and will
not let it go, Jer. vi. 29.
5. The little iliiil that people have in judging of provi-
dences. A man will readily have Hull in his own trade j but
it is no wonder to fee people imacquainted with things in
v^^hich their bufinefs does not lie. O what commentaries on
providence are in the world, that dellroy the text I How mi-
ft'TuMy is the doflrine of particular difpenfations perverted !
Defpifers
cf Providences urged, 243
Defpifers of God and his ordinances are very eafy ; and there-
fore the world concludes, " it is vain to ferve God, and that
there is no profit in keeping his ordinances," Mai. iii. 14.
^*' The proud are called happ}'," ver. 15. They are beft that
have leaft to do with them. Good men meet with fignal ftrokes:
the world concludes that they are hypocrites, and they muft
be guilty of ferae heinous wickednels beyond other people,
Job V. I. Luke xiii. i. 2. And a thoufand fuch blunders
there are.
6. Lajllyy The rank poverty in refpe^ of Chriftian ex-
perience found among profeffors. What a learned Egyptian
fiid to a Greek, Vos Grceci femper pueri^ maybe faid to many
in whom there is fome good thing towards the God of Ifrael,
Ye profeflbrs are ever children, i Cor. iii. i. Heb. v. 12.
And what is the reafon, but that we have never yet fallen
clofe to the fludy of obferving of providences ? See the
text. There is a daily market in providence, but ye do not
trade in it ; and therefore ye are always poor. There is per-
haps a lefTon put in your hands this day, that ye had feveral
years fince, but ye did not learn it ; and fo it is now as great
a myftery to you as then.
Use II. Of exhortation. O be exhorted to become wife
obfervers of providence. O fall at length upon this piece of
praftical religion. Many of us have it, I fear, to begin yet ;
and all have need to mend their pace in it. For enforcing
this exhortation, I (hall give you fome other points of doc-
trine from the words, by way of motives and direction, and fo
{hut up this fubje6t.
For motives take thefe do6lrines.
I. Wife obferving of providence is a rare thing in the
world : Who is wife^ and will ohferve thefe things, as the
words may bear. And the reafon is, the truth of reli-
gion is rare, and clofe and tender walking with God is yet
rarer, Matth. xxii. 14. and xxv. 5. The mod part of the
world go the broad way to deflrudion, Matth. vii. 14. and
therefore they are not concerned to obferve the works of
the Lord. Many Chriftians there are, that, alas ! in thefe
dregs of time, are not exercifed Chriftians. Up then and
be doing, and confpire not v/ith the multitude to put a flight
on God's fpeaking by his providence, left his fury break forth
as fire on you with the reft, John vi. 66.
The more rare the obfervmg of providence is, it is the
more precious. Stones ma/ be gathered from the furfpxe of
the earth, while gold muil be dug with much labour out of
H h 2 the
244 "^^^ '^ij^ Ohfervation
the bowels of it. The finefl things are hardeil to be won at :
Nulla virtus Jlne lapidc. As Chrill himfelf had a ftone rolled
on him, fo every grace, work, and way of Chrift, has one.
But there is a pearl underneath ; and the heavier the ftone,
the more precious is the pearl. Come and fee in this par-
ticular.
II. They that are w^ife will be obfervers of providences,
IVhofo is wife, and will ohjerve thefe things. And at
what pitch your wifdom arrives, your obfervation of pro-
vidences will follow it, Eccl. ii. 14. The eating of the for-
bidden fruit caft all mankind into a fpiritual madnefs ; and
the truth is, the moil: part of the world are in that refpe£k
as madmen, regarding neither the word nor works of the
Lord. But if thou wert come to thyfelf, it would not be
fo, Luke XV. 17. How long haft thou afted as a fool, in
matters of greateft weight, being penny-wife and pound-
fooliih, careful for a mite, and in the mean time letting ta-
lents flip through thy fingers ? Luke x. 41. 42.
0. Sirs, how do Unobferved providences aggravate our guilt,
and increafe our accounts ! When the day ftiall come, the
Lord will reckon with the finner, for all the pains he has be-
ftowed on him to bring him to himfelf; when his flighting the
call of the word fliall be aggravated with fo many items of pro-
vidences. How will the linner look, when the Lord fliall
fay. Did I not give thee fuch and fuch mercies to draw thee
from thy fln ? lay fuch and fuch ctoflTes in thy way to drive
thee from it ? What baft thou done with ail the inftrudive up-
ftirring providences I gave thee? with all the providential
warnings, rebukes, &c. given thee ? Remember that paf-
fagCj Prov. ix. 12. *^ If thou be wife, thou fiialt be wife
for thyfelf: but if thou fcorneft, thou alone fnalt bear it."
III. The wife obfervation of providences is a foul-enrich-
ing trade. They Jhall under/land the loving- kindriefs of
the Lord. This is fo on two accounts, both deducible from
the text.
1. That which feems the raoft barren piece of providence,
becomes fruitiul by wife obfervation. Some of thefe things
in the text are very crofs providences ; yet even by them
one fliall underftand the lovinr-kindnefs of the Lord- Bthold a
holy art, whereby ye may not only gather honey out of every
fweet-fmeiJing fiovv^er, but may gather grajies of fpiritual
profit off the thorns of af3i£tions, and figs of thiftles. The
apcftie tells us a myftery, of a*pleafare in infirmities, di-
ftrcflfcs.
of Providences urged. 24c
llrefTes, &c. 2 Cor. xli. 10. Wife obfervation would let you
into the fecret.
2. It has the promife, in the text. God has faid, fuch a
one fliall know more and feel more in religion than others.
" To him that hath {i. e. improve|r what he has) fliall be
given." And the more a man fee himfelf to obferve, the
more he will get to obferve, and the more fappv will his ob-
fervations be. By the wife obfervation of providences,
(t.) Sin and dutj in particular cafes is difcovered. No
difpenfations of providence whatfoever can warrant us to go
over the belly of God's command, i Sam. xiii. ii, &c. But
where two lawful things are before us, providence may point
out what is prefent duty, and which of them we are to chufe.
And fo the w^ord teacheth, Pfal.xxxii. 8. "I will inftru6l
thee, and teach thee in the way which thou flialt go : I will
guide thee with mine eye.'*
(2.) One gets a clear view of the divine authority of the
fcriptures, very necefTary in fuch an age wherein atheifm,
profanenefs, and immorality fo much abound. For the wife
obferver fees the fulfilling of it exa<5tly, and fo is confirmed.
While he obferves providences, he fees fcripture doftrines,
promifes, threatenings, and prophecies accompliflied, and th^
parallels of fcripture-examples ; and fo reads the truth of
God's word in his works, Pfal. Iviii. 11.
(3.) Hereby a Chriftian is eftabliflied in the good ways of
the Lord, and that by thofe very thing.^ that makeothers to
Hagger, yea themfelves alfo, when they do not obferve, Pfal.
Ixxiii. 22. &c. It is the woful eftrangednefs to this exercife
that makes fo many here-away there-away profelTois, toiTed
about with every wind that riles, while amidfl all thefe reel-
ings the wife obferver fits firm like the expert mariner among
the boifterous waves, Pfal. cxliii. 5.
(4..) Hereby a Chriftian gets ftore of experiences, to lay
hy him for ufe at another time. How did Jofeph fuftain E-
gypt in time of the dearth, but by the corn laid up in time of
plenty ? So the Pfal mi ft fays, ** O my God, my foul is caft
down within me : therefore will I remember thee from the
land of Jordan, and of the Hernionitcs, from the hill Mizar,"
Pialm. xlii. 6. But for want of this fome people are always
from hand to mouth, always to begin ; ever learning, never
coming to the knowledge of the truth, Mark vi. 52.
(5.) Lafcly, It is a nurfe to all the graces of the Spirit. It
is a notable help to faith, Exod. xiv. ulc A ftiort-limbed
fuith will reach far up, when it ftands uiDon exDericnces- —
' ' To
24^ Th wife Ohfervattottf \£c.
To love ; fee the text. Now, the love of God perceived kindles
the flame of love in us. — To patience and waiting on the Lord;
for obfervation will keep them from being hafty while the
work is on the wheel, Pfal. xxxvii. i . — To hope ; " for ex-
perience worketh hope," Rom. v. 4. ; for former mercies are
pledges of future ones. — To contempt of the world. — To holy
fear, Exod. xiv. ult. — To delight and joy in the Lord, Pfal.
xcii. 4. — To felf-loathing, and thankfulnefs, Pfal, cxliv. 1.2.
3.&C.
And now for diredion take this doftrine, 'Tijere is need of
true wifdom to Jit a man for right obfervation of providence.
And that wifdom is,
1. Spiritual wifdom, i Cor. ii. 15. Carnal wifdom is no
good obferver of providence, as the blind man is no fit judge
of colours.
2. Scripture- wifdom ; for the fcripture is the pattern, and
providence the work. They that ftudy the language of Hea-
ven in providence, muft confult the fcriptures as the didlionar)"
for that language.
3. Praftical wifdom, Pfal. cxi. 2. Even fcripture-notions
floating in the head will do but little fervice, but finking into
the heart, reduced into practice, will be of good ufe here.
And the more to fit you for this work, take thefe following
lefix>ns from the word concerning providences.
(i.) The defign of providence may fometimes lie very hid ;
and therefore it is good to wait, and not to be rafli, Pfal.
Ixxvii. 19.
(2.) Sometimes providence feems to forget the promife ; but
it is not fo, but only the time of the promife is not then come.
Gen. XV. 4. with xvi. 2.
(3.) Sometimes providence feems to go quite crofs to the
promife, and his work to go contrary to his word. But wait
ye, they will affuredly meet, Gen. xxii.
(4.) Oftimes providence favours a defign, which yet will
be blafted in the end, for that it was not the purpofe of God,
Jonah i. 3.
(5.) Oftimes providence will run counter in appearance
to the real defign, and by a tra£t of difpenfations will feem
to crofs it more and more, till the grave-ftone appear to be
laid on it. And yet, " at evening-time it fliall be light," Zech.
xiv. 7.
(6.)Providence many times lays afide the moft: likely means,
and brings about his work by that which nothing is expefted
of, 2 Kings v. II. 12.
(7. Lajlly,)
Of the Covenant of Works, 247
C7.) Lajlly, Sometimes providence works by contraries, as
the blind man was cured with laying clay on his eyes.
Learn to live by faith, and be frequent in meditation and
felf- examination, and be much in prayer.
Thus I have laid before you the duty of obferving provi-
dences. May the Lord pity them that make no confcience of
praftifmg what they hear, and get nothing of all but a teili-
mony againfl themfelves. And may he give us all under-
ftanding in all things.
OF THE COVENANT OF WORKS.
Gen. ii. 16. 17. — j4nd the Lord God commanded the man, fay-
ing, Of every tree of the garden thou mayjl freely eat : but
of the tree of knowledge of good and evil, thoufhalt not eat
of it : for in the day that thou eateji thereof, thou Jhalt
furely die*
HAVING already fhown, that God from all eternity de-
creed whatever comes to pafs ; that he executes his
decrees in the works of creation and providence j that he
made all things of nothing by the word of his power ; that
he made man upright, adorned with his moral image, confift-
ing in knowledge, righteoufnefs, and holinefs ; and that his
providence extends to all his creatures, and all their a£lions :
that which now falls to be confidered is the fpecial a£l of pro-
vidence which God exercifed towards man, in the eftate
wherein he was created, namely, the covenant of works
which God made with Adam. This covenant is fometimes
called the covenant of works, becaufe works, or obedience,
was the condition of it ; and fometimes the covenant of life,
becaufe life was promifed therein as the reward of obedience.
la
248 Of the Covenant ofWorhh
In difcoarfing from this fubjeft, I ftiall,
I. Shew that God made a covenant with Adam, when he
created him in a ilate of innocency.
II. Explain the nature of this covenant.
III. Shew why God entered into this covenant with man.
IV. Make improvement.
I. That God made a covenant with Adam when he had
created him in a flate of innocency, appears from this text
with the context. For here are the parties contracting, God
and man.
1. Here is the duty which God requires of man, not eating
of the forhidden fruit ; which was no command of the natural
law, but fuperadded thereto, and implied his obligation to ob-
ferve that law much more.
2. A threatening, in cafe man Ihould break this pofitive
law, '^houfhalt die,
3. A promife of life in cafe of continued obedience. For
the threatening manifeftly implies another proportion, viz.
" If thou eat not of this tree, thou llialt live." Eefides, the
licence the Lord gives him to eat of every other tree in the
garden, and fo of the tree of life, imports this promife,
. 4. Man's accepting of the terms. This is left to be gather-
ed from the propofal of it by the Lord to innocent man, who
would refufe no terms that a bountiful God propofed. He
objefled not againft the condition ; he betook himfelf to the
privilege of the covenant, eating of the other trees of the
garden. Eve owns it. Gen. iii. 3. " Of the fruit of the tree
which is in the midil of the garden, God hath faid, Ye ihall
not eat of it, neithejr Ihall ye touch it, left ye die." And
when they had eaten of this forbidden fruit, their confciences
terrified them, ver. 8. " Adam and his wife hid themfelves
from the prefence of the Lord God amongft the trees of the
garden." No wonder that Mofes with a running pen de-
Icribes this tranfa6tion, which, as to its being the way of fal-
vation then propofed, paiTcd as a flying fliadow. Thus this
covenant appears from the text.
To confirm this, confider that the fcripture fpeaks of tvvo
covenants. Gal. iv. 24. the one of grace, and therefore the
other of works. See alfo tLof. vi. 7. " They like men have
tranfgreffed the covenant." The Hebrew bears, as Adam,
It is the fame word that occurs, Job xxxi. 33. " If I have
covered my tranfgrefSons as Adam." This will further ap-
pear while we fhev/,
2 JI.The
Of the Covenant of Works » 249
II. The nature of this covenant. Wherein conlider,
Firjif The parties covenanting. On the one hand was God,
the Father, Son, and Holy GhoU:, man's Creator and Sove-
reign Lord, who is the great Lawgiver, and withal good, and
communicative of his goodnefs to his creatures. On the other
part was man, God's creature ; Adam, reprefenting all man-
kind, and covenanting with God, not only for himfelf, but
for all his pofterity, as the natural father of all, of whofe one
blood nations of men were to be made, Adls xvii. 26. and the
appointed federal head j which is clear from the imputation of
his lin to all, Gen. ii. 17. ** In the day that thou eateft there-
of, thou flialt furely die." Compare Rom. v. 12. " As by one
man fin entered into the world, and death by fin ; and fo
death pafled upon all men, for that all have finned." There
was no mediator in this covenant ; nor was there need of any :
for man was as yet the holy friend of God, and his fervice
while he Hood was acceptable to God, as being fully conform-
able to his own law, in which he could not but delight, as in
his own image.
Secondly y The condition of that covenant was perfect obe-
dience, which God required of Adam, Gal. iii. lo. 12. " Curfed
is everyone thaccontinueth not in all things which are written
in the book of the law to do them. — And the law is not of
faith : but, The man that doth them fliall live in them." The
tenor of this covenant was, " Do this and live." Where three
things are to be confidered.
1. The law, which was to be the rule of that obedience ;
which is twofold, (i.) The moral law, or the law of the tea
commandments, as the apoflle explains it, Gal. iii. lo.forecited.
It is true, Adam had not this law written on tables of ftone,
but it was written in his heart ; the knowledge of it v/as con-
created with him, fo that he naturally knew it, being made
upright ; v^rhich he could not be without this, Eccl. vii. 29.
Yea, this law is in part written on man's heart after the fall,
as appears from Rom. ii. 15. Much more was it written on
Adam's heart before the fall. This law is the perpetual rule
af righteoufnefs. (2.) There was the pofitive fymbolical law,
of not eating of the tree of the knowledge of good and evil.
This law was revealed to Adam in the text, neither could he
otherwife have known it ; it being no part of the law of na-
ture, but a thing in itfeif altogether indifferent^ and depend-
ing merely on the will of God, who could have appointed 0-
therwife. Only, as the natural or moral law obliged him to
this, feeing it commands the creature to obey God's will ia
all things ; fo by this liis refped to the moral law was mani-
VoL. I. Ii felted;
450 OftheCovena?itoflVorks.
felled;, for as in not eating he teftified his fiipreme love and
obedience to God, fo in eating of it he rejeded the fweet
yoke of God, and took on that of the devil.
1. The nature of the obedience that was the condition of
this covenant. It behoved to be perfect,
(i.) In refpect of the principle of it. So the law requires
men to " love the Lord with all the heart." It required not
only external obedience, refraining from the thing forbidden ;
but internal obedience, which behoved to proceed from a dif-
pofition of foul bent towards God, in which there was no ble-
mifh, and altogether free and unconllrained, without any re-
ludlancy from within. And this implies, that the glory of
God behoved to be man's chief end in all his actions, with-
out having the leaft fquint look to any other as his chief end.
(2.) Perfe£l in parts, extending to all the commands of God
whatfoever that were given him, Gal. iii. 10. with refpeft
to his thoughts, words, and actions. He was to do nothing
that God prohibited, and to omit nothing that he commanded.
He was to fulfil all righteoufnefs, and his obedience was to be
as broad as the law. Every commandment, without the leafl
exception as to one tittle, was to be obeyed to the fullelt ex-
tent.
(3-) Perfect in degrees. He was to "love the Lord his God
with all his heart, and with all his foul, and with all his
mind," Math. xxii. 37. Every a6; of obedience behoved to
be perfe6l in degrees, wanting nothing of that perfe61:ion
which the law required. Every adion performed by him
behoved to be fcrewed up to the pitch determined in the law,
without falling iliort of it in the leaft pun£tilio. All that was
lower than that height required, v/as to be rejected as linful j
and the leaft Haw fpoiled the whole.
C4.) Perfed in duration or continuance, without inter-
ruption, while God ftiould have kept him in the ftate of trial.
Gal. iii. 10. This ftate could not have been for ever, with-
out rendering the promife of life fruitlefs ; for to make a pro-
mife neceliarily implies that a time is fet for obtaining the
reward promifed to the obedience ; and if Adam was to con-
tinue in a perpetual ftate of trial, he could never have ob-
tained the reward of his obedience. The time of this proba-
tion is not mentioned in the Bible. Probably it was not to
be very long. And perhaps the devil, knowing the benignity
and goodnefs of the Creator to his upright creature man, that
he would not keep him long in a ftate liable to mutability,
was incited to attack him fo very early as on the day of his
creation^
Of the Covenant of Works. 251
creation, in order to prevent his confirmation in an upright
eft ate.
This and no lefs was the condition of that covenant. On no
other terms could he attain to eternal happrnefs by it, or be
juftified in refped of his fiate before the Lord, though he
might in refped of particular actions.
Hence it appears, thatlincere obedience could not have been
accepted, if it was not altogether perfeft ; nothing could be
accepted, but an obeaience altogether without fault or ble-
miili ; and that there was no place for' repentance under this
covenant ; no forrow for tranfgreffing in the leall inftance
could be admitted : for the threatening was peremptory, " In
the day that thou eateft thereof, thou Ihalt furely die."
Such a pofitive denunciation cut off all hope, and rendered re-
pentance of no avail. ,
3. Adam's power to perform the obedience required. He
was able to anfwer all the demands of that covenant, being
made upright, Eccl. vii. 29. and in the image of God. There
was light in his underilanding, fandity in his will, and rec-
titude in his affections ; there was fuch an harmony among
all his faculties, that his members yielded to his affections,
his affe6tions to his will, his will obeyed his reafon, and
his reafon was fubje6t to the law of God. Had he not
then fufficient knowledge of his duty ? and was he not
invefted with full power to perform the obedience required
of him ? Befides, it was not confiitent with the juftice
and goodnefs of God to have required that of his creature,
which he had not given him power to perform. The
cafe is quite otherwife v/ich refpect to us in our lapfed Itate,
for we have loft the power of yielding obedience to God's law
in Adam. But let it be remembered, that though we are
utterly unable to obey, yet God has not loft his right to de-
mand obedience ; which Ihould induce us to betake ourfelves
to the fecond covenant, where every thing is freely given,
and the will accepted for the deed.
Thirdly, The promife of the covenant was life, and therefore
it is called the covenant of life. Now, a threefold life was pro-
mifed.
I. Natural life, confifting in the union of the foul with the
body, which fliould have been continued without death, if
he had not fmned. Gen. iii. 19. Though man's body was
made of duft, yet, iDy virtue of the covenant-promife, it would
have been fecur^d from mingling with its original materials.
As it was created without any principle of death, fo it was not
fufceptive of any hazard from that quarter, as long as the co-
I i 2 venant
2y2 Of the Covenant of Works*
venant fliould be obferved. His natural life would have re-
i-n,ained in conftant vigour, without languifliing or decay : And
he would have enjoyed the comfort of this life pure and un-
mixed with any of thofe evils, miferies. and inconveniencies,
■which now overfpread the world,
2. Spiritual hfe, confifting in the union of the foul with
God. Man's foul was, and is in its own nature, immaterial
and immortal, not liable to diffolution. It was endowed with
Spiritual life at its creation, living in union and communion
with God, and adorned with his image, coniifting in righteouf-
nefs and holinefs. This image of God would have been con-
tinued in him. His knowledge of God and his duty would
not have failed ; nor w^ould the righteoufnefs of his will, or
the purity and regularity of his afFecSlions have decayed. He
would ftill have been the friend of God, and the favourite of
Heaven ; and would never have been without the mofi: lively
marks of the love and friend (hip of his covenant God. He
would have had ready accefs to God, without any eclipfe of the
divine favour ; and the utmoft pleafure and fatisfa^lion in do-
ing his duty, which would have been a continual feaft to
him.
3. Eternal life, or the glorious happinefs of heaven. He
{hould have been confirmed in his holy and happy eftate be-
yond the hazard or poffibility of finning, or forfeiting it. — »
Though he was created mutable, and mutability is woven into
the very nature of the creature, yet having finifhed the time
allotted for his probation, he would have been fecured from
a£lual liablenefs to change for ever. His body would have
been abfolutely and for ever fecured againfi: hazard of death,
or hurt from external accidents or injuries. He would have
been confirmed in the love and favour of God for ever, with-
out any hazard of falling out of it. The fun of favour from
God would have Ihone upon him, without ever fetting. And
after the time of his trial was over, he would been tranfport-
ed, foul and body, into the heavenly paradife, there to abide
for everc He would not have always lived in the earthly pa-
radife, where he was to eat, drink, and fleep, but have been
carried to the celeftial paradife, where the happy inhabitants
live as the angels of God. This is plain, if ye conlider that
application of the covenant of works, Matth. xix. 16. 17
«* If thou wilt enter into life, keep the commandments.'' Here
Chrift holds forth eternal life as the promife of this covenant,
to be had on the performance of the condition. The weak-
nefs of the law to give eternal life now, arifeth only from the
flefh, that is, the corruption of nature, whereby wse are unable
to
Of the Coiienant ofWorhs. 253
io fulfil the condition of it, Rom. viii, 3. It was eternal life
that Chrift piirchafed for his people, and that as he was made
under the law, by which he obtained that very life to them,
which otherwife they fhould have had, if man had not iinned,
Rom. viii. 3. 4. Gal. iv. 4. 5. Befides, eternal death was
threatened ; and the goodnefs of God ufes not to propofe
greater punifhments than rewards. And if it had not been io^
man had nothing to expe<St more than he had when created,
and fet down in paradife.
Fourihlj^ The penalty of this covenant, in cafe of dlfobe-
dience, was death ; natural, confifting in the feparation of the
body from the foul; fpiritual, in the feparation of the foul
from God, a death in trefpaiTes and fins, Eph. ii. i.; and
eternal, in the feparation of both body and foul from God for
ever in hell, Matth. xxv. 41. Man's body had never died had
he not finned, for " the wages of fin is death," Rom. vi. ult,
and far lefs his foul, which would have flouriflied in all the
beauty of fpiritual verdure and vigour for ever. But it may
be alked. How was the threatening accomplifiied, when Adam
lived fo long after his fatal tranfgreflion ? I anfwer, That day
that he finned he died fpiritually. His foul was divefied of
the image of God that was fi:amped upon it at its creation ;
his underfianding became dark, his will rebellious, and his af-
fections impure and irregular. He loft the favour of his Ma-
ker, and he was expofed to the wrath of God, as a mark at vrhich
the arrows of the divine difpleafure were to be levelled. That
this fpiritual death was inflicted upon man immediately after
his foul tranfgrefiion, is evident from thofe gripes and throes
of confcience that feized him, v/hich made him hide himfelf
from God amidft the trees of the garden. And this of courfe
would have actually terminated in eternal death in hell, had not
■K Mediator been provided, who found man bound with thefe
cords of death as a malefactor bound to the execution. And
as for his natural life, that day he finned, he got his death's
wounds, of which he afterwards died ; that day he became
mortal, and his body liable to ficknefs, difeafe, pain, and every
other harbinger of deatli. The crown of immortality, which
he held of his Creator, by virtue of the covenant made with
him, fell from off his head, and he became a fubject of the
king of terrors. He became liable to all thofe cords where-
with death binds his prifoners. So that he was as fure a dead
man as if dead already, though the execution of the fentence
was delayed, becaufe of his pofterity which were in his loins, and
becaufe another. covenant was prepared, by which the life and
happinefs
254 Of the Covenant of Iforks,
happlnefs forfeited by the breach of the firft covenant, was to
be recovered, and that with great advantage.
Ffthlyy We may confider how the covenant of works was
confirmed. It hath pleafed God to append feals to his cove-
nants with men ; and this covenant feems not to have wanted
ibme things intended facramentally to confirm it. Among
which may be reckoned,
I. The tree of the knowledge of good and evil, Gen. ii. 17.
What fort of a tree it was, the fcripture does not determine.
But whatever it was, it was not fo called, as having any virtue
or power to make men wife ; that was the deviPs divinity,
Gen. iii: 5, who told Eve, that if they eat of it, they fjould be
as gods ; but he was a liar from the beginning, John viii. 44. :
but it was called fo, becaufe by it they knew to their fatal ex-
perience the happy ftatc they fell from, and the woful mifery
that fall plunged them into. It obtained that name, becaufe
it was a warning-flgn to them to beware of the experimental
knowledge of evil, as they knew good. They had fpecial ac-
quaintance Vt'ith good in all its charming kinds ; and this tree
was fet before them as a beacon to warn them from looking
after the knowledge of evil, which, like a dangerous rock,
would dafh them to pieces, if they fplit upon it. And it fer-
ved to confirm the covenant, and the happinefs of their pri-
mitive ftate ; inafmuch as in the threatening relative to this
tree was included a promife, that as long as they kept from
eating of its prohibited fruit, they fhould never die. And
hence we may gather, which is no improbable opinion, that
our firft parents could fall by no other tranfgreffion than ear-
ing of this tree. And the devil, that finiihed mafter of craft
and fubtilty, attacked them in this quarter, as the only fide
on which he could promife himfelf fuccefs. And alas for poor
man ! Satan's fbratagem fucceeded, to the ruin of the whole
human race.
2. The tree of life, Gen. ii. 9. Though we have ground
to think tliat this tree might be an excellent means of prefer-
ring the vigoxir of bodily life, as other trees in the garden alfo
were, yet it could have no virtue in itfelf of making man every
way immortal. But it feems to have been called the tree of life
by reafon of its fignification, Icing appointed of God as a l"a-
crament, by eating whereof he fnould have been confirmed in
the belief of the promife of life natural being continued, of fpi-
ritual life perpetuated, and eternal life to be enjoyed in hea-
ven ; which was the main thing, and included the other two,
pen. iii. 22. '^ And now, left he put forth his hand, and take
alfo
Of the Covenant ofWorls, 25^
alio ot the tree of life, and eat, and live for ever," he mufk
be driven out ; denoting, that man, by fin, having loft his
right to eternal life fignified by this tree, was driven out, Rev,
ii. 7. that he might not profane the facrament of it, to which
he had now no more right. The words do not mean, that
if Adam had eat of the tree of life after his fall, he fhould re-
trieve his forfeited life j this being impoffible, in regard the
threatening was exprefs. In the day thou eatejl thereof, thou
fhalt furely die ; and that the tree of life had no fuch virtue
and efficacy in itfelf, and ceafed to be a facrament of the co-
venant of works the moment man finned. It was intended to
afTure and perfuade him of life upon performing the condition;
but the covenant being broken, that aflurance and perfuaQon
aflually fell of courfe. The whole verfe may be read thus,
Behold the man ivho luns one of iiSy to know good and evil : and
now lejl he put forth his hand^ and take alfo of the tree of life, and
eat, that he may live for ever. Where three things are very
phln. (i.) There is no irony or feoff here, as if God fhould
lay, Behold the man has attempted to become Hke one of us,
to know good and evil ; but how fham.efully has he failed of
his defign ! but, on the contrary, a raoft pathetic lamentation
over fallen man. This fentence is evidently broken off abrupt-
ly, the words, I will drive him out, being fuppreffed ; even as
in the cafe of a father, who, with fighs and fobs, puts his of-
fending child out of doors. (2.) It was God's defign to pre-
vent Adam's eating of the tree of life, as he had eaten of the
forbidden tree ; thereby mercifully taking care, that our fallen
father, who had now got a revelation of the covenant of grace,
might not, according to the corrupt natural inclination of
men fince the fail, run back to the covenant of v^orks for life
and falvation, by partaking of the tree of life, a facrament of
that covenant, and fo reject the covenant of grace, by eating
of that tree now, as he had before broken the covenant of works,
by eating of the tree of knowledge of good and evil. (3.) At
this time Adam imagined, that by eating of the tree of life
he might recover his forfeited life, and fo live for ever.
III. I come now to fliew why God entered into this cove-
nant with man. I know no reafon can be given for this, but
what muil be refolved into the glory of the grace and good-
nefs cf God. It was certainly an adl of grace and admirable
condefcenfion in God, to enter into a covenant with his own
creature. Man was not at his own but God's difpofal ; nor
had he any thing to work with but what he had from God ;
fo that there was no proportion betwixt the work enjoined and
and
2^6 Of the Covenant of Works,
and the reward prom i fed. Man before that covenant was bound,
but God was free : for man was under the law of nature before
he was under the covenant ; for the law was created with him,
that is, he was no fooner a rational creature than he was un-
der the law : but this covenant was not made with him till af-
ter he was brought into the garden to drefs it. Before that co-
venant God was free to difpofe of man as he faw fit, however
perfe<Stly he kept the law ; but when in t1ie covenant he made
the promife of conferring life upon Adam in cafe of continued
obedience, during the time fet for his trial, then he was debt-
or to his own faithfulnefs, which is neceflarily engaged to per-
form whatever it hath promifed. Again, death was the natural
wages of fin, though there had been no covenant, and that b/
the rule oFjuftice, which plainly requires that man fhould be
dealt with as he has done. But man having given confent,
however tacit, and not exprelTed in lb many words, which yet
is equivalent to a formal confent to the covenant, implying
the threatning, the Lord proceeds not by fimple juftice, but
by exprefs formal covenant, in punifliing for the breach of it.
But we may confider the reafon of God the Almighty Creator
and Lawgiver's entering into a covenant with man a little
more particularly, and that to the end our hearts may be im-
prefled with a juft fenfe of the glorious perfedlions of the
great God, and the great goodnefs fliewn to man in that
■whole tranfa(Slion. I fay, then, that God was pleafed to deal
with man by way of covenant, for two very important ends,
the manifefcation of his own glory, and man's greater good.
I. For his own glory, which is the fuprcme end of all his
anions. More particularly,.
(i.) To difplay the luftre of his manifold or variegated wif^
dom, Eph. iii. lo. This way of dealing was" the moll effec-
tual method for fecuring man's obedience : for the covenant
being a mutual engagement between God and his creature, as
it gave him infallible afTurance to flrengthen his faith, \o it
was the fweetefl: bond to preferve his felicity. Divine wifdom
fhines clearly, in fuiting the method of dealing to the nature
of the reafonable creature, which was to be led with its own
confent. It is true, the precept alone is binding upon" man by
virtue of the authority of the impoler \ but man's own confent
increafes the obligation, twifting the cords of the law, and
binding them more ftrongly to obedience. • Thus Adam was
God's fervant, by the condition of his nature, and alfo by his
own choice, accepting the covenant, from which he could not
recede, without the guilt and infamy of the worll perfidy. The
terms cf the covenant were fuch as became the parties con-
cerned.
Of the Co^je?iant oflVorks. 257
cerneJ, God and man : it eftablifhed an infepiirable connec-
tion between duty and happinefs ; as is plain from the fanc-
tion, /// the day that thou eatefl thereof thou /halt furely die,
(2.) To fhew his wonderful moderation. For though he be
Sovereign Monarch of the world, and has abfolute power over
all creatures to difpofe of them as he pleafes ; yet, in covenant-
ing with man, he fweetly tempered his fupremacy and fove-
reign power, feeking as it were to reign with man's confent.
And when, by virtue of his foverelgn authority and abfolute
right, he might have enjoined harder terms to man, and thofe
too altogether juft and righteous, he chofe to ufe fo much
moderation, that he would require nothing of man, but that
which man himfelf fhould judge, and behoved in reafon to
own to be a juft and eafy yoke ; and which, in accepting the
terras, he acknowledged to be fuch.
(3.) For the praife of the glory of his grace. It was free
condefcenfion on God's part to make fuch a promife to man's
obedience. He might have required obedience from him by-
virtue of his fbvereignty, as his Lord and Maker, without
binding himfelf by any promife to reward his fervice. All that
he was capable to do was but mere duty to his Creator ; and
when he had done all that was commanded him, it was no
more than what he was bound to do as God's creature. It was
iimply impoflible for man to merit any thing at God's hand. It
muft be owned, there was much grace in this tranfaftion, in
that God entered into terms of agreement with man, not
his equal, but his own creature, and the work of his hands ;
and in promiling him a reward for his fervice, which was due
to God by the law of creation, previous tq, that federal dctAy
and fo great a reward, even eternal life, between which and
the work there v/as no proportion.
(4.) For venting his boundlefs love, in the communications
of his goodnefs to man. For God did not create man or an-
gels becaufe he needed them, but that there might be proper
objefls for receiving the difplays of his goodnefs. Nor did he
enter into a covenant with man from any natural necellity,
but on defign of communicating his bounty to him, Deut. vii„
7. 8. Ezek. xvi. 8. Though the Lord might have exacted all
that obedience and fervice from man, which poffibly he could
yield, and reduced him into his firft nothing by annihilation
at laft, or at leaft not have beftovved evertafting happinefs up-
on him, not bound himfelf by covenant whereby he might ex:~
pe<51: it ; yet, to fhew the greatnefs of his goodnefs and love, he
Vol. I, K k chofe
23; 8 Of the Covenant of Works.
chofe a w.ty to reward that fervice in a moil bountiful manner,
which otherwife was due to him.
(5.) For the maiiife(tation of his truth and faithfuh-jefs in
keeping covenant with his creature, which could not other-
wife have been fo glorioufly difcovered. God had made ilht-
ftrious difplays of his wifdom, power, and goodnefs, in the
creation of all things, and in that excellent piece of workman-
iliip, man, the chief of his works in this world j but his faith-
fulnefs and veracity could not have been known, at leaft in its
cfFe<fts, without fome fuch tranfadlion.
(6.) That he might be the more cleared and juftified in re-
fenting the injuries done him by the difobedience of his crea«
ture, with whom he had condefcended to deal fo^gracioufly.
For the mere condefcenlion and goodnefs there is on God's
part, the greater ingratitude appears on man's part in tramp-
ling on the divine goodnefs. But,
2. God condefcended to enter into covenant with man, for
man's greater good.
(i.) That thereby he might put the higher honour upon
him. It was indeed a very diftinguifhing refpe6l: put upon man
to be an ally of heaven, and the confederate friend of God.
If it be an honour for a mean country peafant to be joined in a
formal bond of friendfhip with a prince or potentate on earth,
how much greater honour and dignity was it unto man to be
joined in a bond of love and friendfliip with God, the Supreme
Monarch of the wholfe world .''
(2.) To bind him the fafter to his duty. The Lord knew
man's mutable ftate, and how flippery and inconftant the
heart of man is, where confirming grace is not vouchfafed ;
therefore, to prevent this inconftancy incident to man, a finite
creature, and to eftablifli him in his obedience, he laid him
under a covenant-obligation to his fervice. Manias bound to
obey God by virtue of his creation ; but his making a cove-
riant with man, which he willingly confented to, was a fuper-
added tie to bind him the fafter to his duty. By the covenant
that was made with Adam, he had a kind of help to make him
the more careful to obferve the law which was written on his
heart, and a prop to make him ftand the more fixed and
fleady. For, on the one hand, he was warned of his danger in
cafe of difobedience, that fo he might beware of offending
God ; and, on the other, he Was encouraged to ferve his Ma-
ker with the greater alacrity, from the greatnefs of the reward
let before him, and the greatnefs of the piiniflinicnt ihreaten-
ed
0/ the Covenant of Works. 2.5^
ed in cafe he fhouIJ difobey : both which tended notably to
incline him to conftancy in his duty.
(3.) That his obedience might be more cheerful, being that
unto which he had willingly tied himfelf. Gcd chofe to rule
man by his own confent, rather than by force. An abfolute
law might have extorted obedience from man, but a covenant
made it appear more ltqq and willino. It made man's obedience
look as if it were the refult of his own choice, rather than of
any obligation lying upon him. This tended much to the ho-
nour of God ; for one volunteer that goeth to the war, doth
honour the fervice more than ten foldiers preiTed by force.
(4.) For his greater comfort and encouragement. By this
he might clearly fee what he might expedt from God as a re-
ward of his diligence and activity in his fervice.
(5.) That he might manifeft himfelf to him, and deal with
him the more familiarly. The dealing by way of covenant is
the way cf dealing betwixt man and man that hath leaft of
diftance in it, and moft of familiarity, wherein parties come
near to each other with greatefl freedom. There is more near-
nefs and familiarity in this than in any other way whereby
God hath expreiTed his will. It is a more familiar way than
that cf commands and precepts, which imports nothing hut
authority and fovereignty. Yea, it is more familiar than the
way of abfolute prouiifes, which might indeed fet forth God's
abundant goodnefs, but not {o much God's familiar conde-
fcenfion, as tiie way of a covenant, .when fo great and fo glo-
rious a Majefty (loops to treat and deal by reciprocal engage-
ments with io mean a creature as man, who is fprung of dull.
I come now to make fome praflical improvement cf this
iiibjecl:.
1. See here the great and vronderful condefcenflon of God,,
who was pleafed to ftoop fo low as to enter into a covenant
with his own creature. Though he is infinitely great and glo-
rious in himfelf, the fountain of his own bleircdnefs, the glais
of his ov/n beauty, and the throne of his own glory \ yet he
condefcended to treat with mean man in a way of covenant.
How aftonifliing is it that God fliould make a covenant v/ith
duft and afi^es ; and that he fhould bind himfelf to man, to
give him life and happinefs as the reward of his obedience,
which he owed to God by the law of his creatioa.''
2. See what a glorious condition man was in when God
entered into a covenant with him. He was placed in a plea-
iant and delightful place, where he was furnilhed with every
K k 2 conveniency
%6o Of the C^vcnajit of Works,
convenlency he could defire. He was conformed to God in
holinefs. Light fparkled in his underftanding, iandity fhined
in his will, and his affedVions were regular and pure. He had
familiar intimacy and communion with his Maker, and con-
verfed as freely with him as a favourite with his prince. As
he enjoyed the light of the fun in paradife to cherifh and re-
frefli his body, fo he had the light of God's countenance to
folace and delight his foul. Thus happy was man : but, ah ! he
is now fallen like a ftar from heaven.
3. See that God is very juft in all that comes on man. He
fet him up with a good ftock, in a noble cafe, making him his
covenant-party. He gave him the nobleft undeferved encou-
ragement to continue in his obedience, and told him his hazard
if he flibuld difobey. So that falling he is left without excufe,
his mifery being entirely owing to himfelf.
4. See the deplorable condition of all Adam's poflerity by
reafon of the breach of this covenant. They are under the
curfe of thelaw, which is an univerfal curfe, and difcharges its
thunder againft every perfon who is naturally under that cove-
nant, and has not changed his Hate.
5. This ferves to humble all fleih, and beat down the pride
of all created glory, under the ferious confideration of the
great lofs we have fuftained by Adam's fall, and the lad efFciSts
thereof upon us. We have loft all that is good and valuable,
the image and favour of God, and have incurred the wrath
and difpleafure of a holy God,
6. See the unfearchable riches of divine grace, in providing
a better covenant for the recovery and falvation of fallen man.
The duty of the firft covenant is now impoffible, and the pe-
nalty of it intolerable. It admits of no repentance, nor accepts
of any Ihort endeavours j but leaves finful man as a malefac-
tor in the hands of the law. Blefled be God for the revelation
of the covenant of grace, wherein life and falvation is freely
provided and offered to fallen man through the obedience and
fatisfaclion of the fecond Adam. Well may it be called a co-
venant of grace : for it came from the rich and free grace of
God, as its true fpring j it is all befpangled with gracious pro-
mifes, as the heavens are with ftars ; and all the bleffings con-
tained in it are gratuitous and free, fuch as men cannot plead
any right or title unto by any merit or works of their own.
When the angels finned, God expelled them from heaven,
and left them to perifh in their mifery ; but he was gracioufly
pleafed to enter into a covenant with his Son, as fecond Adam,
for the recovery of fallen man, who by his obedience and
' " "• ' death
Of the Co'venant of Works'. 261
death hath fulfilled the law, and fuffered the penalty thereof,
and thereby made ample provifion for all the wants and mife-
ries of poor finners.
7. There is no wonder, that however little good is wrought
in the world, yet working to win heaven is fo frequent. We
have fufficient evidence of the covenant of works being made
with man as a pnbhc perfon, feeing it is yet natural to us to
do that we may live, and to think that God will accept us for
our works fake.
8. See your mifery, all ye that are out of Chrift. This co-
venant is your way to heaven, which is now impoffible. Tell
not of your good meanings and defires, your repentance, and
your obedience, fuch as it is ; and think not to get life, fal"
vation, and acceptance thereby. For the covenant ye are un-
der admits of no repentance, no will for the deed. It requires
nothing lefs than perfect obedience, which ye are incapable to
give.
9. Lafi/yi Therefore give over this way of feeking life by
the broken covenant of works, and come to the Lord Jefus
Chrift j lay liold on the better covenant, and come up to Chrift's
chariot, Cant. iii. 9. 10. which will drive you fafely to eternal
life and glory. That chariot which the firft Adam drove, went
not far till it was all fhattered, and made unfit to carry any
to heaven. It breaks with the weight of the leaft lin ; and fo
ye can never think it will drive to heaven with you, Rom viii.
But come into the chariot of the covenant of grace, and ys
will be fafely carried in it to the land of eternal reft and glory*.
* A more full aivd particular account of the covenant of works may
be feen in the author's treatife on that fubjeCt, firft publifhed in 1772,
b^ing a work compofed pofterioi to thei'e catechetical difcourfes,
OF
OF THE FALL OF OUR FIRST PARENTS.
Gen. iii. 6. 7. — And when the woman Jaw that the tree was
good for foody and that it was pleafant to the eyes, and a
tree to he dejired to make one wife, Jhe took of the fruit
thereof, and did eat, and gave alfo unto her hufhand with
her, and he did eat. And the eyes of them both wers opened,
and they knew that they were naked : and they fewedfg"
leaves together, and made themfehes aprons.
d^ OD made man upright, but he fought out many inven-
\jr tions. Man being in honour, abode not. He foon
fell from the happy and holy Hate in which he was created.
In the text we have three things to be conlidered.
1. The fall of our firft parents from their ftate of primitive
integrity : It was by their both eating of the forbidden frui%^
and confequently finning againll God, ver. 6. And they were
immediately fenfible that they were fallen from that holy and
happyilate,ver.7. This appears two ways, (i.) By their know-
ledge of their nakednefs. Some fuppofe, that their bodies, be-
fore their fall, had a divine glory and luftre on them, which
was immediately taken away when they finned, and they faw
that this beautiful covering was now gone. Moll- part of in-
terpreters underftand it of their feeing their nakednefs with
grief and fliame, fromafenfe of their guilt contra6led, and of that
fmful concupifcence they found now working in them. Thus
the eyes of their minds Vv^ere opened, which Satan had blind-
ed before. (2.) By their going about to cover their bodies
with the broad leaves of the fig-tree. All this clearly holds
forth their fenfe, though it was no holy fenfe, of their ftiame-
fulfall.
2. That aftion by which they fell, their finning againft
God, ver. 6. viz. by eating the forbidden fruit. They broke
God's exprefs command, forbidding them, under pain of death,
to
Of the Fall of Gur firfi Parents. 263
to eat of the tree of the knowledge of good and evil. And
immediately after this wicked deed th'^y faw they were naked.
3. How they fell. They fell of tiieir own free-will, being
left to their freedom, ver. 6. The ivoman faw that the tree
was good for food, &.C. There was no force or compaifion
here ; all proceeded from free choice. Their eyes faw the
fruit, theirhearts coveted it, their hands took it, and their
mouths ate it.
The dodrinal truth deducible from the text is,
DocT. " Our firft parents, being left to the freedom of
" their own will, fell from the ellate wherein they were crea-
" ted, by finning againlt God."
Two things are here to be confidered.
I. The fall of our firfl parents.
II. How or what way they fell.
I. Let us confider the fall of our firfl parents. And here I
will Ihew,
1. That man is fallen.
2. Whereby he fell, or what caft him down.
3. What he fell from.
Firjl, I am to fhew that man is fallen, and that our firfl pa-
rents did not continue in the eflate wherein they were created,
but fell from it. This is clear,
I. From the exprefs narrative of this fatal event given by
Mofes, Gen. iii. ; from which it appears, that the devil en-
tering into a ferpent, artfully tempted Eve to eat of the for-
bidden fruit, in dired oppofition to the exprefs command of
God, prohibiting it under a dreadful penalty ; that ihe pre-
vailed upon Adam to follow her example ; that they were
both immediately flung with remorfe and horror for what
they had done ; and perceiving themfelves to be naked, they
fell a-fewing fig-leaves together for a covering to their bodies ;
that hearing the voice of the Lord God in the garden, they
did, as an evidence of their guilt, and of the privation of
light in their minds, hide themfelves from the prefence of the
Lord among the trees of the garden ; that being called to ac-
count for their conduct, the woman threw the blame on the
ferpent, and the man on the woman ; and that both received
fentence from their offended Creator and Judge, expreflive of
their future mifery j though at the fame time God was pleafed
to give them a revelation of the method of falvation by a
Redeemer,
264 Of the Fall of our firft Paretits,
Redeemer, in the promife refpeding the feed of the woman
bruifing the ferpent's head. All this amounts to a plain proof
that man has fallen from the holy and happy ftate he was
placed in at his creation.
2. From the doleful experience of their pofterity, Rom. v.
12. " As bj one man fin entered into the world, and death
by fin, fo death pafled upon all men, for that all have finned."
When we fee the whole race of mankind born beggars, fure-
}y w^e may conclude that their father became bankrupt ; for
he once had a happy portion to tranfmit to his pofterity,
which he foolifhly fquandered away. And the mifery at-
tending upon us now, is, that we are purfued for our father's
debt as well as our own, without having a farthing to pay.
Seco7idly, We may inquire, How did Adam fall, or what
caft him down ? It was his finning againft God. While our
firft parents held with God, they ftood ; but when they de-
parted from him, they fell. What their fin was more parti-
cularly, will fall to be Ihewn afterwards. They thought to
rife by their fin, aifefting to be as gods, Gen. iii. 5. 6. but it
was their ruin. Seeking more, they loft what they had.
Thirdly^ It may be allied. What did they fall from ? The
ftate wherein they "were created. Now, this was a ftate of
the greateft holinefs and felicity. When they finned,
I. They fell from a holy into a finful ftate. They loft the
image of God. Obferve the oppofition betwixt the image of
God and that of Adam, Gen. v. 1.3. There we are told,
** that God made man in his own likenefs,'' or image ; and
that Adam begat a fon " in his own likenefs," even Seth, from
whom the whole human race is fprung. Sin was a turning
from God as their chief end, and making themfelves their
chief end ; whereby all their uprightnefs behoved to be loft. It
broke the whole law of God at one touch, and violently ftruck
agaioft God and man's neighbour, that is, his pofterity ; and
fo could not but wafte and defile the confcience. This was
the fenfe of the threatening, " In the day that thou eateft
thereof, thou ftialt furely die." And in this unholy ftate are
all born of the firft man.
(i.) They loft their knowledge, and fell under horrible
blindnefs. Witnefs their fio-leaf cover for flirouding their
nakednefs, and their biding themfelves from the prefence of
the Lord, Gen. iii. 7. 8. A plain indication of their falling
into dreadful ignorance of the Divine Being, the oppofite of
that great knowledge they had of him in their primitive ftnte
of integrity.
I (2.) Tuey
Of the Fall of our firfl Parents. 265
(2.) They lofl the rlghteoufnefs of their will, Eccl. vii,
29. And they fell under an averlion to God. Witnefs their
running away fronn him, ver. 8. their excu(ing their fin,
transferring the guilt every one oiF themfelves, till it landed
at length on God himfelf, ver. J2.
(3.) They loit the holinefs of their afFeclions, which im-
mediately fell into confuiion and diforder. Witnefs their
covering their nakednefs. While they were innocent, though
naked, they vrere not ailiamed ; but that jewel being gone,
the irregularity of their aiFeflions began to appear in difco-
vering themfelves to be naked, by the evil operation of con-
cupifcence in their minds.
2. They fell from their happj'- flate into a miferable one.
O what a fearful overturn was made by their fin.
(i.) Horror of confcience feizes them, ver. 8. appearing
in flying from the divine prefence ; which nothing but guilt,
clafping as a ferpent about them, could have induced them to
do. Death was threatened in cafe of tranfgrefiion. Gen. ii.
17. They both die fpiritually, and are bound with the cords
of temporal and eternal death.
C2.) They are driven out of paradife, excommunicated
and declared incapable of communion with God in the tree
of life in the garden. Gen. iii. 23. " The Lord God fent him
forth from the garden of Eden," as a divorced woman out
of the houfe of her hufband^ as the word fignifies. Nay, God
drove out the man, expelling him from that pleafant and de-
lightful place, which he had forfeited by his tranfgreffion,
ver. 24.
(3.) The woman, the firft tranfgreffor. Is condemned to for-
row and pain in breeding, bearing, and bringing forth chil-
dren, ver. 16. ; which, as fome obferve, is greater in women
than other creatures. And frequently women lofe their lives
in the cafe.
C4.) She is put under a yoke of fubje£lIon to her hufband,
ver. 16. Not but that the woman was fubjed to him be-
fore, but it was to a gentle and loving guide : but now all
her defires are fubjefted to her hufband, to grant them or deny
them as he fees fit, becaufe flie eat of the forbidden fruit
without alking his advice ; which now, becaufe of his and
her corruption, becomes a heavy yoke.
(5.) The ground is curfed for man's fake ; under the in-
fluence of which curfe it is barren of wholefome, fruits, which
it does not yield without heavy labour and diligent cultiva-
VoL. I. . LI tion.
266 Of the Fall of our firfl Barents,
tion, but fruitful in noxious plants, as thorns and thilllesj,
ver. 17.
(6.) Man is condemned to lingular anxiety, to weary,
toilfome, and oftimes fruitlefs labour, whether it be the la-
bour of the hands or of the mind, ver. 17. 19. ; for this lafl
is to be taken into the account too, as appears from Eccl. i.
13. 18. " I gave my heart (fays the preacher), to feek and
fearch out by wifdom concerning all things that are done un-
der heaven : this fore travel hath God given to the fons of
man to be exercifed therewith. For in much wifdom is much
grief: and he that increafeth knowledge, increafeth forrow.
II. Let us next confider, how or what way upright man
fell. It was fo that our firfl: parents finned, being left to the
freedom of their own will. For underftanding of this, let
us confider the following things.
I. That our firll parents had a freedom of will. Freedom
of will is a liberty in the will, whereby of its own accord,
freely and fpontaneoufly, without any force upon it, it chufes
or refufes what is propofed to it by the underftanding. And
this freedom of will man hath in whatever ftate he be. But
there is a great difference of the freedom of will in the dif-
ferent ftates of man. In the natural corrupt ftate, man has
a free will only to evil, Gen. vi. 5. " Every imagination of
the thoughts of his heart is only evil continually." Eph«
ii. I. " He is dead in trefpalTes and fins." He freely chufeth
evil without any force on his will ; and he cannot do other-
wife, being under the bondage of fin. In the ftate of grace,
man has a free-will, partly to good and partly to evil. Hence
the apoftle fays, Rom. vii. 22. 24/ " I delight in the law of
God after the inward man. But I fee another law in my
members, warring againft the law of my mind, and bringing
me into captivity to the law of fin, which is in my mem-
bers." In this flate the will fometimes chufes that which is
good, and fometimes that which is evil. This freedom of
will is in all regenerate perfons v.'ho have in fome meafure
recovered the image of God. They chufe good freely by
virtue of a principle of grace wrought in them by the fancli-
fying operations of the Divine Spirit ; yet through the re-
mainders of corruption that abides in them, their wills are
fometimes inclined to that which is evil. In the ftate of
glory, man has a free will to good only. In this ftate the
bleffed chufe good freely ; and being confirmed in a holy ftate,
they cannot fin.
The
Of the Fall of our firfl Barents. 267
The freedom of will that man had in the ftate of innocence
was different from all thefe. In that ftate he had a freedom
of will both to good and evil ; and fo had a power vrholly
to chufe good, or whollj to chufe evil ; which differences it
from the freedom of will in the ftate of grace. He had a
free will to good, yea, the natural fet of his will was to good
only, Eccl. vii. 29. being " made upright ;" but it was liable
to change through the power of temptation, and fo free to
evil alfo, as mournful experience has evidenced. Man was
created holy and righteous, and received a power from God
conftantly to perfevere in goodnefs, if he would ; yet the a6l
of perfeverance was left to the choice and liberty of his own
will. To illuftrate this a little, we may obferve fome refem-
blance of it in nature. God creates the eye, fays one, and
puts into it the faculty of feeing, and withal he adds to the
eye necelTary helps by the light of the fun. * As for the a6l of
feeing, it is left to man's liberty ; for he may fee if he will,
and if he will he may fhut his eyes. The phyfician, again,
by his art procures an appetite, and provides convenient food
for the patient : but the ad of eating is in the pleafure of the
patient ; for he may eat, or abftain from it if he will. Thus
God gave Adam ftrength and power to perfevere in righteouf-
nefs, but the will he left to himfelf.
Let no man quarrel, that God made Adam liable to change
in his goodnefs : for if he had been unchangeably holy, he be-
hoved to be fo either by nature or by free grace ; if by na-
ture, that were to make him God 5 if of free grace, then
there was no wrong done him in with-holding what was hot
due. And he would have got the grace of confirmation, if
he had ftood the time of his trial.
Secondly y God left our firft parents to the freedom of their
own will J and was in no refpect the caufe of their falling.
1. The Lord did not withdraw any of that ftrength and
ability which he had beftowed upon them in their creation.
There w^as no fubtraftion of any grace that was requifite for
their ftanding, God is not like man to give and recal again ;
for his gifts are without repentance. Adam left God before*
he was forfaken by him.
2. The Lord did not infufe any vicious inclinations into
man. There was no internal impiilfion from God, exciting
him to eat the forbidden fruit. He neither moved him tg
lin, nor approved of it, but forbade it under the {^.v^x^^ pe-
nalty. It is altogether inconfiftent with the divine purity to
incline the creature to fin. As God caimot be tempted to
L 1 2 evil.
268 Oj t'jc hall of ourjlrjl Farents.
evil, neither temptcth he any man. It is extremely injuriou:-i
to his infinite wifdom to think, that he would deface and fpoii
that admirable work which he had compofed with fo much
delign and counfel. And it is highly difhonourable to his
immenfe goodnefs. He loved his creature, the mafter-piece
of his works ; and love is an inclination to do good. It was
impoffible, therefore, that God Ihould induce man to fm, or
withdraw that power from him which was neceflary to refill
the temptation, when the confequence mull be his inevitable
ruin.
But by their being left to the freedom of their own will,
we are to underftand God's with-holding of that further
grace (which he was nowife bound to give them) that would
have infallibly prevented their falling into fin. God only
permitted this fall. No doubt he could have hindered either
Satan to tempt, or man to have yielded j but in his holy
wife providence, without which a fparrow cannot fall, far
lefs all mankind, he permitted Satan to tempt, that is, he did
not hinder him, which he was not obliged to do. It was in
man's power to continue in his obedience or not. God way
not obliged to hinder his fall. As he brings light out of
darknefs, order out of confufion, and life out of death, fo he
knew how to bring good out of evil, and glory to himfelf
out of man's fall. Adam's fall was perfectly voluntary ; his
own will was the fole caufe of it, as will plainly appear, if
you confider,
Ci.) That while he continued innocent, he had a fufficient
power to perfevere in his holy ftate. God created him with
a perfection of grace. If he had pleafed, he might have ef-
fedually refifled the temptation, and continued ftedfaft in his
duty to God ; and God was under no obligation to give him
that further adual grace which would have efFeftually kept
him up. And this grace he was bound neither to give nor
continue with him.
(2.) That the devil did only allure, he could not ravifli his
confent. Though his malice be infinite, yet his power is re-
llrained and limited by the omnipotent hand of Jehovah, that
he cannot fallen an immediate, much lefs an irrefiftible im-
preffion on the will. He therefore made ufe of an external
obje6l to invite man to fin. Now, objeds have no conflraining
force : they are but partial agents, and derive all their efi[i-
cacy from the faculty unto which they are agreeable. And
although now, in our fallen ftate, fin hath fo difordered
the flefh, that there is great diiiiculty in refilling thofe objedts
that pleafantly infinuate themfelves j yet, in the ftate of in-
nocence,
Of the Fall of our firft Parents, 26^
nocence, there was fuch an univerfal reftitude in Adam, and
fo entire a fubjedion of the fenfual appetite to the fuperior
power of reafon, that he might have obtained an eafy con-
queft. A refolute negative had made him vidlorious ; by a
Itrong denial, he had baffled that proud fpirit.
(3.) That Adam's difobedience was the effeft of his own
choice. For a fpecious object was conveyed through the un-
guarded fenfe to his fancy, and from that to his underllanding,
which, by a vicious carelefs neglecling to cortiider the danger,
commended it to the will, and that refolved to embrace it.
Now, it is plain and undeniable, that the a6lion which refulted
from the direction of the mind, and the choice of the will, was
abfolutely free. Belides, as the regret that is mixed with an
a6tion is a certain charader that the perfon is under reftraint ;
fo the delight that attends it is a clear evidence that he
is free. When the appetite is drawn by the lure of pleafure,
the more violent, the more voluntary is its motion. Now,
the reprefentation of the forbidden fruit was under the notion
of pleafure : The woman faw that the fruit ivas good for
food, (that is, pleafurable to the palate), pleafant to the eye,
and to he defired to make one wife^ that is, to increafe know-
ledge, which is the pleafure of the mind ; and thefe alleftives
drew her into the fnare. Man was under no neceffity to fm.
Force and co-aftion are inconfiflent with the nature of the
will, and entirely deftroys it. Adam might have continued
in his obedience if he had pleafed. The devil had no power
over him to difturb his felicity. Ke prevailed againll him
by a fimple fuafion.
I'hirdlyy The devil tempted our firft parents to fin. The
devil in the ferpent fet on man while he flood. Where oi)-
ferve,
I. It was a true ferpent which the devil appeared in. What
fort of a ferpent it was, is not determined ; but it feems to
have been a beautiful creature of a ftiining colour : for in
Deut. viii. 15. there are ferpents fpoken of that are in the
Hebrew called Seraphim, the very name given to angels,
which were wont to appear in a fplendid form, it may be like
thefe feraphim ; and fo Eve might take the ferpent for one of
thefe good angels. But Mofes's plain hiftorical narrative
leaves no room to doubt that it was a real ferpent, reprefent-
ing it to be more fubtile than any beaft of the field, and as
curfed above all cattle, and above every beaft of the field, after
the tranfgreffion, when it was condemned to go upon its belly,
and to eat duft all the days of its life, Gen. iii. i. 14. And
it is known, that the Egyptians, by the devil's inftigation,
worfhipped
270 Of the Fall of our firji Parents.
worfhipped ferpents. And in the old Greek mjfleries thej
ufed to carry about a Terpen t, and cry, Evah : A fign of the
extraordinary fervice it had done to the devil.
2. Though Mofes makes no mention of the devil in this
affair, yet furely he was the prime inftrument in this fatal
fedu6tion. For feeing ferpents cannot fpeak, and far lefs rea-
fon, we may eafily conclude it was the devil, who therefore
is called " the old ferpent, and a liar and murderer from the
beginning," John viii. 44. See Gen. iii. 15. Compare
Heb. ii. 14. The devil then, one, perhaps the chief, of thofe
rebellious fpirits, who by a furious ambition had raifed a war
in heaven, and were fallen from their obedience and glorious
Itate, defigning to corrupt man, and make him a compa-
nion with them in their revolt, fet about this work, urged
by two ftrong and powerful paffions, hatred and env3^
(i.) The devil was prompted to this adion by an implacable
hatred againft God. For being fallen under a final and irre-
vocable doom, he looked upon God as an irreconcileable enemy;
and not being able to injure his effence, he ftruck at his image ;
as the fury of fome beaft difcharges itfelf at the pifture of a
man. He fingled out Adam as the mark of his malice, that,
by feducing him from his duty, he might defeat God's defign,
which was to be honoured by man's free and cheerful obe-
dience ; and fo to ecllpfe the luftre of his excellencies, as
though he had made man in vain.
(2.) He was folicited by envy, the firft native of hell.
For having loft the friendfhip and favour of God, and being
caft out of heaven, the happy region of blelTednefs and joy,
the fight of Adam's felicity highly exafperated and accented
his grief, that man, who by the condition of his nature v^ras
inferior to him, fhould be prince of the world, and the fpecial
friend and favourite of heaven, whilft he himfelf was a
miferable prifoner, under thofe fatal chains which rtftrained
and tormented him, the power and the wrath of God. This
made his ftate and condition more intolerable. His torment
was incapable of any allay, but by rendering man as mife-
rable as himfelf. And as hatred excited his envy, fo envy
inflamed his hatred, and both joined together in mifchief.
And being thus pufhed on, his fubtilty being equal to his
malice, he contrives a temptation which might be moft taking
and dangerous to man in his raifed and happy ftate. As foon
as Adam was invefted with all his glory, the devil, as it were,
would dethrone him on the day of his coronation, and bring-
both him and all his pofterity under a curfe. Here I ftiail
confide r
Of the Fall of our firfl Parents, 27 1
toniider the temptation which was the occafion of man's fall,
and the devil's fubtilty in managing it.
1. As to the temptation itfelf, it was very fuitable and pro-
mifing. The devil attempted to feduce him by art, in his
propounding the lure of knowledge and pleafure, to inveigle
the rpiri4:ual and fenfltive appetites at once. There were three
things in which the deiirablenefs of this fruit was reprefent-
ed, which fets forth the great art and fagacity of Satan.
(i.) Its agreeablenefs to the palate. It is faid, the ivoman
faw the fruit that it was good for food. Satan told her that
it was of a moft fweet and delicious tafte, and would highly
gratify her fenfual appetite.
(2.) It was pleafant to the eye ; a charming and beautiful
fruit, which had an inviting afpeCl.
(3.) There was a deiirablenefs in it to the rational appetite.
It was a tree to he defired to make one loife. And the ferpent
told her, ver. 5. that, upon eating it, their eyesfhoidd be open-
ed, and they fhould he as godsy knowing good and evil. He
made Eve believe, that, upon her eating the fruit of that tree,
ihe would be raifed and elevated from the human to a kind of
divine nature and condition. This was the temptation with
which the devil aiTaulted our firft parents in paradife, and
prevailed againft them.
2. I Ihali take notice of Satan's fubtilty in managing this
temptation. We read of his wiles in fcripture ; arid indeed
they are worfe than his darts.
(r.^ That he might the better fucceed in his helllfn de-
iigii, he addrefled himfelf to the wom.an, the weakeft perfon,
and moll liable to iedudion. He reckoned, and that jullly
enough, that his attempt would be moil fuccefsful here, and
that ihe was lefs able to refill him. He broke over the hedge
where it was weakeil. He knew very well that he could
more eafily iniiriuate and wind himfelf into her by a tempta-
tion. An old experienced foldler, when he is to dorm and
enter a callle, obferves carefully where there is a breach, or
how^ he may enter vrlth moft facility : fo did Satan here when
he affaulted Ev^e, the weaker vefTel. And he tem.pted the
woman firfl, becaiife he knew, if once he could prevail with
her, fhe would eafily entice and draw on her hufband. Sa-
tan knew very well, that a temptation coming to Adam from
Eve, his wife, in this the infancy of their married flate,
would be more prevailing and lefs fufpecled. Sometimes
near relations prove ftrong temptations. A wife may be a
fnare, when (lie diflfuades her hufband from his dutv, or en-
tices
%^l Of the Fall of our firfl Barents.
tices him to fin. It is faid of Ahab, i Kings xxi, 25. that
" there was none like unto him, which did fell himfelf to
work wickednefs in the fight of the Lord, whom Jezebel his
wife ftirred up." She blew the coals, and made his fm flame
out with the greater violence. Satan difcovered his great
fubtiltj in tempting Adam bj his wife ; for he with com-
placency received the temptation, and, by the enticement
of this old ferpent, committed adultery with the creature,
from whence the curfed race of lin and all miferies pro-
ceed.
(2.) He affaulted her when alone, in the abfence of her
hulband, and fo did the more eafily prevail. For '* two are
better than one ;" and, as Solomon obferves, " a threefold
cord is not eafily broken." Had Adam been prefent at this
fatal congrefs, it is like the attempt had not been fo eafily
fuccefsful.
(3.) The devil's fubtilty may be feen here in hiding him-
felf in the body of a ferpent, which, before fin entered into
the world was not terrible to Eve. Satan crept into a fer-
pent, and fpake in it, as the angel did afterwards in Ba-
laam's afs. She was not afraid of this apparition ; for fhe
knew no guilt, and therefore was not fubjeft to any fear. She
miffht look upon this as one of the angels or blefled fpirits,
which, as they ufed after this to appear in the fhape of men,
why might not one of them appear now, and converfe with
her in the (hape of a beautiful ferpent ; why might not flie
freely difcourfe with this, which (lie reckoned one of thofe
good angels, to whofe care and tuition both flie and her huf-
band were committed ? For we may fuppofe the fall of the
angels was not yet revealed to her, and llie thought this to
iDe a good fpirit, otherwife fhe would certainly have declined
all converfation with an apoftate angel. Some have fuppofed,
and that not very improbably, that more difcourfe palTed
between the ferpent and Eve than is recorded. Gen. iii. and
reprefent the matter thus : The ferpent, catching the oppor-
tunity of the woman's being at a diflance from her hufband,
makes his addrefs to her with a fhort fpeech, fainting her as
emprefs of the world, and giving her a great many enco-
miums and dignifying titles : She wonders, and inquires what
this meant ? and whether he was not a brute creature ? and
how he came to be endowed with underftanding and fpeech ?
The ferpent replies, that he was nobler than a brute, and
did indeed once want both thefe gifts ; but by eating a cer-
tain fruit in this garden, he had got both. She immediately
allis
Of the Fall of i^iirfrfl Parents, 273
'dfks what fruit and tree that was which had fach a furprlfing
influence and virtue. Which wA^ta he had ihewed her, fhe re-
plied, This no doubt is an excellent fruit, but God hath ftii<5i-
ly forbidden us the ufe of it. To which the ferpent pre-
fently replies, as in the clofe of ver. i. " Yea, hath God
faid. Ye Ihall not eat of every tree of the garden ?'* The
v/ay howr thefe words are introduced plainly Ihews, that fome-
thing had pafled previous tliereto. And forae fuppofe, that
the ferpent, to confirm the truth of his alTertion, pulled off
fonne of the fruits of the tree, ate one in her prefence, and
prefented another to Eve, who, before eating it, had the
difcourfe with the ferpent recorded in the fubfequent verfes.
(4.) The devil's fubtilty appears in accofting our firft pa-
rents fo early, before they were confirmed in their courfe of
obedience. The holy angels in heaven are fully confirmed
in righteoufnefs and holinefs -; they are called morning
Jiars, Job xxxviii. 7. and are all fixed, not wandering
ftars. But our firft parents were not confirmed in their
obedience, they were not yet fixed in their orb of holinefs.
Though they had a poffibility of (landing, yet they had net
an impoffibility of falling. They were holy, but mutable.
It was poflible for them to change their ftate. Now, Satan's
fubtilty was eminently manifefted here.
(5.) He firft allures with the hopes of impunity, and then
he promifes an univerfal knowledge of good and e>-il.
[r.] He perfuades Eve, that though fhe did eat of the for-
bidden tree, yet ftie fiiould not die, ver. 4. " Ye ftiall not
farely die." * God indeed did fay fo for your terror, to keep
you in awe. But do not entertain fuch hard a-d unworthy
thoughts of that God who is infinitely good and graciouso
Do not think that, for fuch a trifle as the eating of a little
fruit, he will undo you and all your pofterity for ever, and
•fo fuddenly deftroy the moft excellent piece of his own
workmanfhip, Avherein his image iliines in a moft refplendent
manner.'
[2.] He promifeth them an univerfal knowledge, as the
eife6l of eating this fruit, ver. 5. " For God doth know,
that in the day ye eat thereof, then your eyes fiiall be open-
ed : and ye fliall be as gods, knowisig good and evil." * God's
defign in that prohibition is only this : He knows that you
Ihali be fo far from dying, that thereby you ftiall certainly
be entered into a new and more noble and excellent kind of
life. The eyes of your underftandings, v. hich are now ftiut
Vol. I. ' Mm [l.
274 ^f t^^ ^^^^ ^f our Jirjl Barents.
m a great meafuie as to the knov/Jedge of many things, fhall
then be wide opened, and ye fhall fee more clearly and dif-
tindly than now you do. You fhall be as God, and fliall at-
tain to a kind of omnifcience.'
(6.) Satan's fubtilty was manifefled here, in affaulting
Eve's faith. He would perfuade her, that God had not fpo-
ken truth in that threatening. He managed the whole bufi-
nefs with a lie ; yea, he adds one lie to another. "Ye fliall
not furely die," fays he ; and then he reprefents God as en-
vying our liril parents that great honour and happinefs that
%va3 attainable by them, ver. 5. and himfelf as one that wifh-
ed their happinefs, and would tell her how to arrive at it ;
and alkdges they might eafily underiland, by the very name
of the tree, che truth of what he fays to her. ' It is (fays
he) becaufe God envies your felicity that he hath forbidden
you the ufe of this tree. But know ye, if ye eat of it, ye
fhall be as gods.' Here was fubtilty indeed. The devil ivas
firft a liar, and then a murderer. This was Satan's mafler-
piece to weaken her faith ; for when he had fhaken that,
and brought her once to diflruft, then fhe was eafily over-
come : and prefently put forth her hand to pluck the for-
bidden fruit. By thefe pretences he ruined innocence it-
felf : fQr the woman being deceived by thefe alleftives,
iwaHovved down the poifon of the ferpent ; and having tailed
death herfelf, flie betook herfelf to her hufband, and per-
fuaded him by the fame means to defpife the law of their
Creator.
Thus fin made its entrance into the world, and brought
an univerfal confuiicn into it. For the moral harm.ony of
the wor'd confiding in the jufl lubordination of the fcvcral
ranks of beings to one another, and of all to God, when mar,
who was placed next to him, broke the union, his fall brought
a defpeiate dtforder into God's government. And though
the matter of the offence may feem fmall, yet the difobe-
dience was infinitely great ; ^it being the tranfgrefTion of that
command which was given to be the real proof of man's fub-
icftion to God. The honour and majefty of the whole law
was violated in the breach of that fymbolical precept. But
this will fall to be more fullj^ illuftiated in a fubfcquent dif-
courfe.
Fourthly, Man being thus left to the freedom of his own
will, abufcd his liberty in complying with the temptation,
and freely apoftatifed from God. And fo man himfelf, anvd he
onlvj was the true and proper caufe cf his own liuiiing.
^ '■ Not
Of the Fall of ourfirjl Parents, 27 j
Not God, for he is unchar.^^cablj holy ; not the devil, for he
could only tempt, not force : therefore man hlmfelf only is
to blame, Eccl. vii. 29. " God made man upright, but they
have fought out many inventions."
I fhall conclude this fubje6t with a few inferences.
1. Hence fee the great vveaknefs, yea the nothingnefs of
the creature, when left to itfelf. When Adam was in the
Itate of integrity, he quickly made a defection from God, he
foon lofl the robe of his primitive innocence, and all the
bleffednefs of paradife. If our nature was fo weak when at
the beft, then how miferabiy weak is it now wlien it is at its
worft ? If Adam did not ftand when he was perfectly holy
and righteous, how unable are we to ftand when lin has en-
tirely difabled us ? If purified nature could not relift thr;
temptation, but was quite overturned at the firft blall, how
fhall corrupt nature ftand, when befieged and ftormed with a
long fucceflion of ftrong and violent affaults ? If Adam in a
few hours finned himfelf out of paradife, O how quickly would
even thofe who are regenerated fin themfelves into hell, if
they were not preferved by a greater power than their own ;
naj^, " kept by the power of God through faith unto falva-
tion?" God left fome of the angels to themfelves, and thev
turned devils ; and he left innocent Adam, and he fell into
a gulf of mifery. May we not then much more now fay,
" Let him that ftandeth take heed leil he fall ;" efpecially
feeing we have a violent bent and ftrong propenfity of
heart and will to go ay/ay from God, which Adam had
not ?
2. There is no reafon to blame God for the mifery of the
fall. He gave man fufficient power and ability to ftand if he
would, promifed a large reward to excite his obedience, and
feverely threatened difobedience : but man would needs try
experiments to make his cafe better than God made it ; and
fo fell by his own inventions. The fault then was his own,
he alone was culpable, and he was the author of his own
ruin.
3. Watch and pray that ye enter not into temptation. You
fee that you have to do with an impudent devil, who is ftill
going about feeking whom he may devour. No ftate, while
ye are in this world, can fecure you from his temptations.
Though ye be in a ftate of reconciliation and friend ftiip with
God, ye are not fecure from his aftaults. No place, though
it were a paradife, can protect you. He has malice enough
M m 2 to
^7 6 Of the Fall of our Jirji Parents,
to pufli you on to the moll atrocious fins ; fubtilty and ex-
perience, acquired by hellifh art in the courfe of fome thou-
fand years, to fuit his baits fo as they may beft take with you.
Bo not parley with the tempter : liftening to him may bring
on doubting, and doubting may bring on the denial of God's
truths, and fo end in full compliance with his horrid tempta-
tions, as it did with our firil mother.
4. If Adam fell fo foon after he was created, and could not
be his own keeper, then certainly he can much lefs be his
his own faviour. If he could not preferve himfelf from fall-
ing into the gulf, much lefs can he pull himfelf out of it a-
gain. We are by nature without ftrength, and have no in-
clination to that which is good ; and therefore God muft work
powerfully and efficacioufly in us. We cannot break the
chains and luiock of the fetters of fin and Satan, by. which we
are held. We can make no reparation to the honour of God
for the wrongs and indignities we have done him. To Chrifl
alone we muft be indebted for all this. We have deftroyed
ourfelves, but in him is our help.
5. There is no juilification by the works of the law. Adam
!)roke the covenant of works, and fo rendered it imprafticable
for him or his poileritj to attain to life and happinefs by
it. For it is written, " Curfed is every one that continueth
not in all things which are written in the book of the law to
do them," Gal. iii. 10. " As many as are of the works of the
law are under the curfe." The law requires a perfe£t fpot-
lefs righteoufnefs, but the beft righteoufnefs of fallen man is
but filthy rags. It is not only torn and ragged, but polluted and
defiled. We have all finned and come Ihort of the glory of
God; and there is no pofiibility of obtaining juftification by
the works of the law now ; " for by the works of the law
(fays Paul) ftiall no flefli be juftified."
6. Laflly^ See your abfolute need of Chrift ; for there is
no other name under heaven given among men, whereby ye can
be faved. Go not about to eftablifli a righteoufnefs of your
own, or feek to get to heaven by any works of your own.
That is indeed ftill the thing man aims at. Firft he fins, and
then, like Adam, fets to work to cover himfelf with a cover
of his own making, to procure a title to eternal life by his
own works. But is it eafier to recover yourfelves from the
ruins of the fall, than to ftand while yet in an innocent and
upright ftate ? Have ye gathered ftrength by finning, and are
ye able to walk to heaven on your own legs ? Come then to
Chrift, who by his obedience and death hath procured a righ-
teoufnefs
Of Sin in generaL 277
fcoufnefs which alone canft and yon in ftead, and by which
alone you can obtain a right to eternal life. Ye mull then
either come to Chrift, or perilh for ever.
OF SIN IN GENEP.AL.
I John iii. 4. — Zin is the tratjfgrejjion of the law.
IN thefe words we have an anfwer to that queftion, " What
is fin ?" It is a tranfgreffion of the law : for ** where no
law is, there is no tranfgreffion," Rom. iv. 15. But becaufe
the word tranfgrejjlon feems to import fomething pofitive and
aftual, therefore it is added in the catechifm, It is a " want
of conformity unto the law/' which is a more general defini-
tion : and this meaning the word in the original moft proper-
ly bears. Hence both a want of conformity unto the law of
God, and a tranfgreffion of it, are taken into the defcription j
and in effeft they are both one thing.
In the further illuftration of this fubjed, it will be pro-
per to fhew,
I. What that law is whereof fin is the tranfgreffion,
II. Wherein the nature of fin confifts.
III. Wherein the evil thereof lies.
IV. Deduce a few inferences.
I. I am to frrew what is that law whereof fin is the tranf-
greffion. It is the law of God, even any law of his whereby
he lays any duty upon any of the children of men, whether it
be the natural law, which is written even in the hearts of all
men, Rom. ii. 15. or the revealed law and will of God, writ-
ten in the Bible, whether it be the law ftri(5l]y fo called, or
the gofpel, whofe great command is to believe in Chrift ; the
tranfgreffion of which command is the great fin of the hearer^
27^ > Of Sin in general.
of the gofpel. In a word, the law of which fin is the tranf-
greffion, is anj law or command of God which he obliges us
to obey. More particularly,
1. There is a law engraven upon the hearts of men by na-
ture, which was in force long before the promulgation of the
law from Mount Sinai. This is the light of reafon, and the
dictates of natural confcience concerning thofe moral principles
of good and evil, which have an eifential equity in them, and
fhevv man his duty to God, to his neighbour, and to himfelf.
There is a law in all men by nature, which is a rule of good
and evil. They have notions of right and wrong in their con-
fciences ; which is evident by thofe laws which are common
in all nations for the prefervation of human fociety, the en-
couraging of virtue, and difcouraging of vice. Thefe laws are
to be found among men who have not the benefit of divine re-
velation for regulating their lives. Now, what ftandard elfe
can they liave for thefe but common reafon, and the light of
nature ? Every fon and daughter of Adam brings with them
into the world a law in their bread ; and when reafon clears
up itfelf from the clouds of fenfe, they can diflinguifli between
good and evil, between things which ought to be done, and
things which they fhould avoid. Every man finds a law in
his heart that checks and rebukes when he offends, and che-
rifhes and encourages him when he does good. None are with-
out a legal indi6tment and a legal execution within themfelves,
Rom. ii. 14. 15.
2. There is another law which was given to the Jewifh na-
tion by the miniftry of PvTofes. This is fpoken of by Chrift,
John vil. 19. " Did not Mofes give you the law, and yet none
of you keepeth the law ? By this we are to underftand the
whole fj^flem of divine precepts concerning ceremonial rites,
judicial procefTes, and moral duties. Accordingly there was
a threefold law given by Mofes.
(i.) The ceremonial law, which was a certain fyftem of di-
vine pofitive precepts, with relation to the external wor-
fhip of God. It was wholly taken up in injoining thofe ob-
fervances of facrinces and offerings, and various methods of
purifications and cleaniings which were typical of Chrifl, and
of that facrifice of his which alone was able to take away
(in.
(2.) The judicial law coniiiled of thofe inflitutions which
God prefcribed the Jews for their civil government. For
whereas, in other commonwealths, the chief magiflrates give
lavv's unto the people ; in this the laws for their religion and
for
of Sin in gcneraL 2^9
for their civil government were both divine, and both imme-
diatelj from God. So that the judicial law was given them
to be the flanding law of their nation, according to which all
actions and fuits between partj and p^rty were to be tried
and determined ; as in all other nations there are particular
laws and llatutes for the decilion of contrcveriies. that may
arife among men.
3. There is the moral law, which is a fyflem or body of
thofe precepts which carry an univeifal and natural equity in
them, being fo conformable to the light of reafon, and the
dictates of every man's confcience, that as foon as ever they
are declared and underflood, we muft needs fubfcribe to the
jaflice and righteoufriefs of them. We have the fum of this
law in the ten commandments. This law continues in its full
force and power, obliging the confcience as a Handing rule for
our obedience. Our Lord tells us, Matth. v. 17. that " he
came not to deftroy the law or the prophets, but to fulfil
them." The ceremonial law was abolifhed by the death of
Chrift, and the judicial law, fo far as it concerned the nation
cf the Jews as a coDTimonwealth and body politic, particularly
touching their not marrying out of their own tribes, their
not alienating the inheritance of their fathers, the raifing up
of feed to their deceafed brother, &.c. ; but fuch of thefe poli-
tical laws as are common to men in genera], and founded up-
on the law of nature, are ftill binding and in force, fuch as
the laws for punilhing criminals and other offenders, the laws
againft opprelling of widows, orphans, llrangers, the fatherlefs,
&:c. Thefe are a Handing rule of equity and juftice ; they are
of a moral nature, and therefore of perpetual obligation. So
that the law of which fin is the tranfgreflion, is to us the law
of nature in our hearts, and the moral law contained in the
fcriptures, and fummed up in the decalogue, as well as the
pofitive laws of the gofpel of Chrift.
II. I proceed to ihew wherein the nature of fin confifls. Ir,
confifts in a want of conformity to the law of God, or a dil-
conformity thereto. The law of God is the rule ; whatfoever
is in or over this rule, is fin. The law of God is fet as a mark
to U5 ; and fo the word Jin in the firfl language properly fig-
nifies a not hitting the mark ; and tra?ifgreJJton is a fwerving
from the right line, or a going off the way. So it is called
" a going ande," Pfal. xiv. 3. Now, nothi ;g is conformable
to the law which is not perfectly fo ; for if it be in the lead
difagreeable thereto, it is nor conformable to it, m.ore than
that
^8o Of Sin in general .
that which wants half an inch of an ell is truly an ell of mea-
fure ; and therefore any want of that conformity is fin. The
law of God requires univerfal conformity to it. Now the
law or command of God requires a twofold conformity.
1. A conformity of the heart to it. It reaches the inward
inan, feeing God is a fpirit, and that omnifcient One who
knows the heart ; and the whole heart muft be fubjeft to him*
Therefore our Saviour fays, Mark xii. 30. " Thou fhalt love
the Lord thy God with all thy heart, and with all thy foul,
and with all thy mind, and with all thy ftrength."
2, A conformity of the life both in words and deeds.
Hence fays David, Pfal. xxiv. 3. 4. *' Who fhall afcend into
the hill of the Lord ? and who fhall (land in his holy place ?
He that hath clean hands and a pure heart ; who hath not lift
up his foul unto vanity, nor fworn deceitfully." And foraf-
much as the law requires fome things, and forbids other things.
both in heart and life, the want of conformity to it in thefe
refpeds, either in heart or life, is fin. Hence we may in-
fer,
1. Sin is no pofitive being, but a want of due perfe^ion,
a defedl, an imperfedlion in the creature ; and therefore it i?,
(1.) Not from God, but from the creature itfelf. (2.) It is
not a thing to glory in, more than the want of all things. (3.)
It is a thing we have reafon to be humbled for, and had great
need to have removed. (4.) It is not a thing to be deSred,
but fled from and abhorred, as the abominable thing which
God hateth.
2. Original (in is truly find properly fin. Look to yourfelvcs
as you came into the world, and ye muft fmite on your breaft,
before ye have fucked the breafts, and fay, « God be merciful
to me a finner." For we come into it with Adam's fin impu-
ted, Rom. V. 12. ftript of original righteoufnefs, and the
whole nature corrupted. This is the fin of our nature, being
3 want of conformity in f^iir fouls to the law of God, which
requires aU moral perfection of us, Matth. v. ult. " Be ye there-
fore perfect, even as your Father which is in heaven is per-
fe(Sl:." In ftead'of which we have a bent of foul quite contrary
to the law, Rom. viii. 7. " The carnal mind is enmity againft
God : for it is not fubjeCl to the law of God, neither indeed
can be."
3. The firft motions of fin, and the rifings of that natural
corruption in us, before it be completed with the confcnt of
the will to the evil motion, are truly and properly fin. The
^poftle calls this luj}.^ and diftinguiihes it from fin, u e. the fin
I of
Of Sin, in ge?icral. 2 8 1
of oiir nature, and from the confent to it nnd execution of it,
which he calls " obeying thefe kills,'' Rom. vi. 12. and tells
us that it is condemned by the law, i-vom. vii. 7. Therefore a
thing may be our lin, though we know it not to be fo, 1 Tim.
i. 13. ; and though it be not our will, yea though againfl: our
will, Rom. vii. 16. For it is neither our knowledge, or opi-
nion, nor our will, but the law of God, that is our'rule.
4. All confent of the herirt to and- delight in motions to-
wards things forbidden by the law of God are fins, though
thefe never break forth into a^lion, but die where they were
born in the inmoH: corners of our hearts, Matth. v. ?,8.
<f Whofoever fiiall look on a woman 10 luft after her, hath
committed adultery with her already in his heart." Specula-
tive filthinefs is a difconformity to the law. There is heart-
murder as well as a<Sl:ual murder, ver. 22.
5. All omiffions of the internal duties we owe to God and
our neighbours are lins, as want of love to God or our neigh-
bours. Want of due fear of God, truft and hope in him, &c.
are internal fins of omiflion.
6. Hence a man fins both by undue filence and undue
fpeaking, when the caufe of God and truth requires it; feeing
the law bids us fpeak in fome cafes, but never Ipeak what is
not good.
7. Hence alfo a man's fins, when he omits outward duties
that are incumbent on him to perform, as well as when he
commits fin of whatever kind in his life.
8. Laftly, The leafl: failure in any duty is iin ; and whatever^
comes not up in perfection to the law is finful. And there-
fore we fin in every thing we do, and our bell duties deferve
damnation, and cannot be accepted according to the law.
Wherefore the duties of wicked men are abfolutely rejedled,
feeing they are under the law; and the duties of the godly
are no otherwife accepted, but as walked in the blood of
Chrifl, which takes away the fin cleaving to them.
Further, nothing can be a fin but what is a tranfgrefling of
the law of God, who only is Lord over the confcicnce. There-
fore, if there be no law of God in the cafe, there is no tranf-
greflion afFedling the confcicnce. But it muft be confidered,
that the law of God commands fome things exprefsly, and
other things by good confequence. No law of God commands
a fervant exprefsly to do fuch and fuch a particular piece of
v/ork that is lawful, which he is bidden do by his mailer; but
the law of God fays, " Servants, obey your mailers ;" and
therefore it is fin if he do not that work. The cafe is the fame
Vol, I. N n as
282 of Sin in general.
as to mens laws. Therefore the apoftle (Iiys, Rom. xili. 5.
" Wherefore ye muft needs be fubje^l, not only for wrath, but
alfo for confcience fake." Now, mens laws are either contra-
ry to God's laws, or agreeable and fubfervient thereto, as be-
ing for the glory of God, or the good of the nation in gene-
ral. As to the firffc of thefe, ye cannot obey without fin, as if
the Queen and Parliament fliould command you to receive hu-
man ceremonies in the worfhip of God. As to other things
which are good and juft, we are obliged to obey, as is clear
from Rom. xiii. ; and therefore the confcience is not altoge-
ther unconcerned in the laws of men. And therefore, if ye
would be tender Chriftians, before ye go againft the laws of
the land, confider well whether their commands be unlawful,
or whether they be fuch as are good and juft •, for doubtlefs
magiftrates have a power to make laws for the good of the
land \ji general; and what they fo make we are obliged to re-
fpeft, otherwife we contemn the ordinance of God, and re-
gard not the good of our neighbour, and thereby fin againft
God; as is acknowledged in the cafe of thofe that now ex-
port grain, to the general diftrefs of the country. And I ap?
prehend, that if we would lay the cafe home to ourfelves, we
would have lefs liberty than we have in fome things that are
not fcrupled at.
III. 1 come now to fliew wherein the evil of fin lies. It lies,
J. And principally, in the wrong done to God, and its con-
trariety, (I.) To his nature, which is altogether holy. Hence
the Pfalmift fays, Pfal. li. 4. " Againft thee, thee only have I
finned, and done this evil in thy fight." David had exceedingly
wropged Uriah in defiling his wife, ai^d procuring the death
of himfelf : yet he confiders his great fin in that matter, as
chiefly againft God, and contrary to his holy nature. (2.) In
its contrariety to God's will and law, which is a fort of a copy
of his nature. And God being all good, and the chief good>
fin muft needs be a fort of infinite evil.
2. In the wrong it doth to ourfelves: *' He that finneth
againft me," fays the perfona.1 Wifdom of God, " wrongeth
his own foul," Prov. viii. 3(5. For, (i.) It leaves a ftain and fpi-
ritual pollution on the foul, whereby it becomes filthy and vile;
and therefore fin is called filthinefs, and is faid to defile the
foul, whereupon follows God's loathing the finner. If. i. 15.
and fhame and confufion on the finner himfelf. Gen
jii. 7. (2.) It brings on guilt, whereby the ftnrer is bound
over to punifhment, according to the ftate in which he is, un-
"' • ' ' ■ til
0/ Sin in general, 2 8 J
til his fin be pardoned. This arifeth from the juftice of God
and the threatening of his law j which brings on all miferies
ivhatfoever.
But more particularly upon this head, when men pafs the
bounds and limits which God hath fet them in his law, then
they tranfgrefs it. All the violations of negative precepts are
tranfgrefiions of God's law. The defign of the moral law is to
keep men within the bounds of their duty; and when they fin
they go beyond them. Sin is indeed the greateft of evils; it
is. dire<Slly oppolite to God the fupreme good. The definition
that is given of fid exprefl^es its elTential evil. It is the tranf-
grefiion of the divine law, and confequently it oppofes the
rights of God's throne, and obfeures the glory of his attributes,
%vhich are exercifed in the moral government of the world.
God is our King, our Lawgiver, and our Judge. From his
right and propriety in us as liis creatures, his title to and fove-
reign power and dominion over us doth arile and flow. Man
is endued with the powers of underftanding and election, to
conceive and chufe what is good, and to rejedt what is evil ;
is governed by a law, even the declared will of his Maker.
Now, fin, being a tranfgreflion of this law, contains many evils
in it. As,
1 . It is high rebellion againft the fovereign Majefty of God,
that gives the life of authority to the law. Therefore divine
precepts are enforced with the moft proper and binding mo-
tive to obedience, I am the Lord. He that commits fin, efpe-
cially with pleafure and defign, implicitly denies his depend-
ence upon God as his Maker and Governor, and arrogates to
himfelf an irrefponfible liberty to do his own will. This is
clearly exprefi^ed by thofe atheiftical defigners, who faid,
*' Our lips are our own ; who is Lord over us ?" Pfal. xii. 4.
The language of mens acSlions, which is more convincing than
their words, plainly declares, that they defpife his command-
ments, and contemn his authority, as if they were not his
creatures and fubjedts.
2. It is an extreme aggravation of this evil, that fin, as it is
a difclaiming our homage to God, fo it is in true account a
yielding fubjeftion to the devil ; for fin is in the fi:ri«Sleft pro-
priety his work. The original rebellion in paradife was by his
temptation ; and all the actual and habitual fins of men, lince
the fall, are by his efficacious influence. He darkens the car-
nal mind ; he fways and rules the fiubborn will ; he excites
and inflames the vltious affedtions, and imperioufly rules in
the children of difobedience. He is therefore flyled the prince
N n 2 and
284 Of Sin in generate
and pod of this world. And what more contuincllous indlL^uI-
ty can there be, than to prefer to the glorious Creator of hea-
ven and earth, a damned fpirit, the moft curfed part of the
whole creation ? More particularly, (in flrikes at the root of ail
the divine attributes.
(i.) It is contrary to the unfpotted holinefs of God, which
is the peculiar glory of the Deity. Of all the glorious and be-
nign conileliations of the divine attributes which fliine in the
law of God, his holinefs hath the brighteft luftre. God is
righteous in all his ways, and holy in all his works : but the
moll; precious and venerable monument of his holinefs is the
law. This is a true draught of his image, and a clear copy of his
nature and will. It is the perfpicuous rule of our duty, with-
out any blemilh or imperfection. See what a high encomium
the apoftle gives it, " The commandment is holy, jufb,
and good, Rom. vii. 12." It enjoins nothing but what is ab-
foliitely good, without the leafl mixture and tinfture of evil.
It is a full and complete rule, in nothing defective, and in
nothing fuperfluous, but comprehends the whole duty of man.
The fum of it is let down by the apoftle, Tit, ii. 11. Vv^e are
to livefcbcrly, i. e. we are to abftain from every thing that may
blemilh and llain the excellency of our reafonable nature. We
are to live righteoujly. This refpe<Sts the ftate and iituation
wherein God hath placed us in the world for the advancing of
his glory. It includes and comprehends in it all the refpeclive
duties we owe to others, to whom we are united by the bands
of nature, of civil fociety, or of fpiritual communion. And we
are to live gcdlyy which takes in all the internal and outward
duties which we owe to God, who is the Sovereign of our fpi-
rits, whofe will mull: be the rule, and his glory the end of all
our actions. In fliort, the law is fo contrived and framed, that,
abftracling from the authority of the Lawgiver, its holinefs
and goodnefs lays an eternal obligation upon us to obey its
dictates. Now, lin is dire(5tly and formally a contrariety to the
infinite fan<5lity and purity of God \ confifting in a not doing
what the law con^imands, or in doing that which it exprefsly
forbids ; and God cannot look upon it, but with infinite detef-
tation, Hab. i. 130 He cannot but hate that which is oppofite
to the glory of his nature, and to the luftre of all his perfec-
tions.
(2.) Sin vilifies the wifdom of God, which prefcribed the
law to men as the rule of their duty. The divine wifdom
fhines refplendently in his laws. They are all framed with
on exa£l congruitj to the nature of God, and his relation
to
Of Bin in general. 285
to us, and to the faculties of man before, he was corrupted.
And thus the divine law being a bright tranfcript both of
God's will and his wifdom, binds the underftanding and will,
which are the leading faculties in man, to efteem and approve,
to confent to and chufe, all his precepts as beft. Now, fin
vilifies the infinite wifdom of God, both as to the precepts of
the law, the rule of our duty, and the fanftion annexed to it
for confirming its obligation. It taxes the precepts as an un-
equal yoke, and as too fevere and rigid a confinement to our
wills and actions. Thus the impious rebels complained of
old, " The ways of the Lord are not equal :" they are inju-
rious to our liberties, they reftrain and infringe them, a^d
are not worthy of our ftudy and obfervation. And it ac-
counts the rewards and punifhments v/hich God has annexed
as the fandion of the law to fecure our obedience to its pre-
cepts, weak and ineffe^lual motives to ferve that purpofe.
And thus it refledts upon the wifdom of the Lawgiver as
lame and defedlive, in not binding his fubje6ts more firmly to
their duty.
(3.) Sin is a high contempt and horrid abufe of the divine
goodnefs, v/hich fhould have a powerful influence in binding
man to his duty. His creating goodnefs is hereby contemn-
ed, which raifed us out of the dull of the earth unto an excel-
lent and glorious being. Our parents were indeed inftru-
mental in the produftion of our bodies ; but the variety and
union, the beauty and ufefulnefs, of the feveral parts, was
the high defign of his wifdom, and the excellent w^ork of his
hands. Man's body is compofed of as many miracles as
members, and is full of wonders. The lively idea and per-
fe6i exemplar of that regular fabric was modelled in the di-
vine mind. This affected David with a holy admiration,
Pfal. cxxxix. 14. 15. 16. The foul, or principal part, is of
a celeftial original, infpired by the Father of Lights. The fa«
culties of underftanding and ele£lion are the indelible cha-
rafters of our honour and dignity above the brutes, and make
us capable to pleafe God and enjoy our Maker. Now, God's
defign in giving us our being was to communicate of his own
fulnefs to, and to be actively glorified by intelligent creatures,
Rev. iv. II. None are fo void of rational fentiments, as not
to own, that it is our indifpenfable duty and reafonable fervice
to offer up ourfelves an entire living facrifice to the glory of
God. What is more natural, according to the laws of uncor-
rupted reafon, than that love jQiould correfpond with love ?
As the one defcends in benefits, the other fhould afcend in
praife
286 Of Sin in general,
praife and thankfulnefs. Now, fin breaks all thefe facripd
bonds of grace and gratitude, which engage us to love and
obey our Maker. He is the juft Lord of all our faculties, in-
telledtual and fenfitive ; and the linner ennploys them all as
weapons of unrighteoufnefs to fight againfl God. Again, it
is he that upholds and prefer ves us by the powerful influence
of his providence, w^hich is a renewed creation every mo-
ment, daily furrounding us with many mercies. All the
goodnefs which God thus bellows upon men, the (inner abufes
againfl him. This is the mod unworthy, fliameful, and mon-
ilrous ingratitude imaginable. This makes forgetful and
unthankful men more brutilb than the dull ox or llupid afs,
who ferve and obey thofe that feed and keep them. Yea, it
finks them below the infenfible part of the creation, which in*
variably obferves the law and order prefcribed by the Crea-
tor. This is aftonilhing degeneracy. It was the complaint
of God himfelf. If i. 2. " Hear, O heavens, and give ear,
O earth : I have nourillied and brought up children, and they
have rebelled againft me."
(4.) The {inner difparages the divine julHce, in promifing
himfelf peace and fafety, notwithflanding of the wrath and
vengeance that is denounced againft him by the Lord. He
labours to dilTolve the infeparable connexion that God hath
placed betv/ixt fin and punilhment, which is not a mere ar-
bitrary conftitution, but founded upon the defert of fin, and
the infinite re6litude of the divine nature, which unchange-
ably hates it. The finner lets the divine attributes a contend-
ing as it were with one another, prefuming that mercy will
difarm juftice, and fufpend its pov^er by reflraining it from
taking vengeance upon impenitent finners. And thus fin-
ners become bold and refolute in their impious courfes, like
him mentioned Deut. xxix. 19. who faid, " 1 fhall have
peace, though I walk in the imagination of my heart, to add
drunkennefs to third." This calls fuch an afperfion on the
juftice of God, that he folemnly threatens the fevereft venge-
ance for it ; as you may fee in ver. 20. ** The Lord will
not fpare him, but the anger of the Lord, and his jealoufy fnall
fmoke againft that m.an, and all the curfes that are written in
this book fliall lie upon him, and the Lord lliall blot out I113
name from under heaven."
(5.) Sin ftrikes againft the om.nifcience of God, and at leaft
denies it implicitly. There is fuch a turpitude adhering to
iin, that it cannot endure the light of the fun, nor the light of
..onfcience, but fceks to be concealed under a maflv of virtue.
Of Sin in general. 487
or a vaii of daiknefs. What is faid of the adulterer and th^
thief, is true in proportion of every finner, " If a man fees
them, they are in the terrors of the fhadovv of death." And
hence it is, that many who would blufli and tremble if they
were furprifed in their finful aclings by a child or a ftranger,
are not at all afraid of the eye of God, though he narrowly
notices all their fins, in order to judge them, and will judge
them in order to punilli them,
(6.) Lajlly^ 8hi bids a defiance to the divine power. This
is one of the ellential attributes of God that makes him fo ter-
rible to devils and wicked men. He hath both a right to pu»
nifli, and power enough to revenge, every tranigreffion of his
law that finners are guilty of. iNow, his judicial power is fu-
preme, and his executive power is irrefiftibie. He can with
one iiroke difpatch the body to the grave, and the foul to the
pit of hell, and make men as miferable as they are finful : and
yet finners as boldly provoke him as if there were no danger.
We read of the infatuated Syrians, how they foolifhly thought
that God the protector of lirael had only power on the hills,
but not in the valleys, and therefore renewed the war to their
own deftruclion. Thus proud finners enter the lifts with God,
and range an army of lufts againft the armies of heaven, and,
being blindly bold, run on headlong upon their own ruin.
They neither believe God's all-feeing eye, nor fear his al-
mighty hand. You fee then what an evil fin is in its nature,
it is high rebellion againft God, and ftrikes at the root of aii
his attributes.
I ftiail conclude with a few iiiference^?.
1, If ye would fee your fins, look to the law of God. That
is the glafs wherein we may fee our ugly face. Hence the a-
poftle lays, Rom. vii. 7. " 1 had not known fin but by the law :
for I had not known luft, except the law had faid, Thou ftialt
not covet." Look to it for v/hat is paft and prefent, in or-
der to your being humbled in the figlit of a holy God. Look
to it for your direiTtion, if you would Ihun the fatal rocks of
fin for the time to come. It is not what this or that man
fays, but what the word of God fays, that is to be the rule of
your duty.
2. See here what prelijmption it is in men to make that
duty which God b?s not made io, and that fin v/hich God
has not made fo in religion. This is for men to fet themfelves
in God's room, and their will for the divine will. This is
true fuperftition, however far the guilty feem to themfelves
^nd others to be from it. And in this our Difi^enters and the
Church
288 Of Sin in general. -
Church of England agree, making that duty and fin which
God never made fo. In this general they agree, however
they differ in particulars. This is exprefsly forbidden, Deut. iv.
2. " Ye fhall not add unto the word which I command you,
neither (hall ye diminifli ought from it.'' Remarkable is the
reafon of this prohibition, " that ye may keep the command-
ments of the Lord your God which I command you.'' For
to both agrees what our Lord faid, Matth. xv. 3. " Why do
yc tranfgrefs the commandment of God by your traditions ?"
Witnefs the deep ignorance of matters of falvation and the
power of godlinefs, wherein many are kept by reafon of thefe
principles, which have no footing in the word of God.
3. Flee to Jefus Chrift for the pardon of fin, for his blood
and Spirit to remove the fame. AH the waters of the fea will
not wafh it out, but that blood alone. And repent and for-
fake your lin, or it will be your ruin. Confider it is the great-
eft evil. For,
(i.) It is moft contrary to the nature of God, who is the
greateft good; and that which is moft contrary to the greateft
good, muft needs be the greateft evil. It may be looked on as
the nadir to zenith. The devil is not fo contrary to God : for
God gave the devil a being, but not iin. It is fin that makes
the devil oppofite to God ; it is the mafter, he the fcholar.
The fire is hotter than the water which it heats. Sin fights
againft God ; it is a Deicide ; and, as one fays, the finner fo
far as in him lies, deftroys the nature of God. Sin is a de-
throning of God, yea it ftrikes at his being. It mufters up its
forces in the open field againft God ; and when it is beaten
from thence, it has its ftrong holds to go to ; yea, like the
thief on the crofs, when it is crucified, it fpits its venom againft
him. It is a walking contrary to him ; and it rifes againft
him even to the laft gafp.
(2.) Sin is the mother of all evils that ever were or fliall be.
It is the big-bellied monfter that is delivered daily of all ether
evils as its births. It is that which has brought forth all the
fire-brands that ever were. What caft the angels out of hea-
ven, or Adam out of paradife ? Sin draws the fword againft
nations, makes women hufbandlefs, mothers childlefs, and
brings on wars, famine, and peftilence. Perfonal evils, whe-
ther on foul or body, temporal, fpiritual, and eternal, are all
from fin. It muft needs then be the greateft evil.
(3.) Sin is the concluding ftroke of wrath on the foul. It
is that to which people are entirely given up. And what is
it that makes hell in the world, that God gives as the laft
% ftroke
Of thefirjl Sin in particular, 289
ftr^e after all the reft ? Why, it is to give up the foul to fin,
Ezek. xxiv. 13. " Becaufe I have purged thee, and thou wait
not purged, thou fhah not be purged from thy filthinefs any
more, till I have caufed my fury to reft upon thee." That is
the doom, " Let him that is filthy be filthy ftiil." He that
was delivered up to Satan, was reftored again : but we never
hear of any being reftored who were given up to themfelves»
Abetter be given up to the devil than to fin.
OF THE FIRST SIN IN PARTICULAR.
Gen^ iii. 6. 7. — And ivken the nv&J7ian faiv that the tm was
good for foody and that it was pleafant to the eyesy and a tree
to be defired to make one wife ; fje took cf the fruit thereof and
did eatf and gave alfo unto her hufhand with her, and he did
eat. And the eyes of them both were opened, and they hneiit
that they were naked ; and they fewed fg-leaves together ^ and
made themfelves aprons.
IN thefe words we are diftinftly informed how the covenant
of works was broken, and our firft parents ftript of their
primitive innocence and integrity. Eve feduced by the devil,
firft ate of the forbidden fruit, and Adam followed her example.
The a(5t being completed by both, they immediately difcovcr-
ed, to their fhame and diftionour, the miferable ft^te they^
were reduced to.
The words fufficiently found the following dodbrine.
DocT. " Our firft parents fell from the eftate wherein they
were created, by eating the forbidden fruit."
I have already fhewn why the forbidden tree was called the
Vol. I. O o tree
ap© Of the firjl Sin in particulars
tree of knowledge of good nnd evil, as alfo of what uTe it was
in the covenant of works. It remains that we fliew,
I. How the eating of the forbidden fruit was the firft fin
of our firft parents, by which they fell.
If. Why this fruit was forbidden.
III. The aggravations of it.
IV. Deduce fome inferences.
I. I am to fliew how the eating of the forbidden fruit wa?
the firfi: fin of our firft parents, by which they fell. It is not
to be thought, that they were wholly innocent till they had
the forbidden fruit in their mouths ; for their coveting of it in
their hearts behoved of neceflity to go before that : but the
eating of it was that whereby their fin and apoftafy from their
Creator was completed. The firft ftep of their fin feems then
to be doubting and unbelief of the threatening, Gen. iii. 4. 6.
Their faith as to the truth of the threatening being firft foun-
dered, their heart plied to the temptation ; and then fucceed-
ed a hift after the forbidden fruit ; and then the fin was
completed by their actual eating of it, as in the words of the
text.
Satan, the old ferpent, very artfully laid his train for enti-
cing our firft parents to eat this forbidden fruit. For he at-
tacked the woman when alone, at a diftance from her hufoand ;
he endeavoured to make lier doubt of the truth oi the divine
threatening \ he pref^^nted the fatal ohjedt, as fruit pleafant to
the eye, and to be defired to make one wife ^ he pretended a
higher regard for them than their fovereign Creator, who, he
tacitly infinuated, grudged their happinefs ; and he ufed means
to perfuade them, that they fhculd be like God, in the vaft
extent of their knowledge, upon their eating the dele^labk
morfel. Thus the eyes of their mind were fij-fc blemiftied by
a mift from hell ; which being admited, gradually darkened their
underftanding, fo that firft doubting, and then dift^eiief of the
threatening, enfued» Their will was eafily conquered to a
compliance with the temptation ;• -then a corrupt affection to the
tree feized them, difcovcring itfelf in a luftfui looking at it :
then the hand took it, and the mouth are it, and the fatal mor-
fel was Iwallowed.
II. I am next to fliew why tliis fruit was forbidden.
1. It was not bccaufe God grudged the happinefs of cur
firft parents, as the devil blafphemcufly niledged, whom the
event proved a liar, John viii. 44. Nor ycr,
2. Beca'nft:
Of the firft Sin in particular. 29!
2. Becaufe there w*is any evil In the fruit itfelf ; for that
could not be ; for we are told, Gen. i. ult. that, at the clofe
of the creation every thing ^uas very gjod. This fruit was not
forbidden becaufe it was evil, but it was evil becaufe it was for-
bidden- It was forbidden for the trial of man's obedience.
Not that God knew not what was in man, and what he would
be, but to difcover the creature's weaknefs to himfelf without
God, and that he might thence take occafion of advancing his
own glory impaired by the lin of man, in a more illuftrious
manner than if innocent Adam had continued in his primi-
tive ftate. But it may be ailced, Why did God make choice
of this for the trial of man ? 1 anfwer, God did fo moft rea-
fonably. For,
(i.) This being a thing in itfelf indifferent, was mofk meet
for the trial of his obedience. For hereby his obedience was
to turn upon the precife point of t»he will of God, which would
have been the plaineft evidence of obedience. Had it been to
love God or his neighbour, nature itfelf taught him to do fo,
and by the natural make of his foul he was inclined to this.
What trial would that have been to a man newly created, and
loaded with benefits from God, not to take another god,
worftiip images, or take his name in vain, when he faw alt
to be God's creatures or iervants ; to keep the fabbath, which
was to return once a- week only ^ He had no father or mother
to honour, none to kill but her that was his own flefh, none
to commit adultery with, none to ftcal from, none to bear
falfe witnefs againft, none to covet their goods. Thus the
prohibition of a thing in itfelf indifferent was a proper teft, and
the only proper teft for the trial of man.
(2.) Tims man's obedience or difbbedience would be moft
clear and confpicuous, being in an external thing whereof his"
very fenfes might be judge ; which could not be in the inter-
nal a^ls of obedience.
(3.) This was moft proper for aiTerting the fovereign domi-
nion of God, who had fet him down in a beautiful paradilb,
and made him lord of the world. Was it not very reafonabje
that God fhould keep one ilngle tree from him, as a teftimony of
his holding of God as his great Landlord .'*
(4.) This v/as moft ufeful and necelTary to man, as a memo-
randum of the ftate wherein he was created. For man was
created with a free-will to good, whereof the tree of life was
ah evidence ; but alio to evil, whereof the tree of knowledge
of good and evil v/as an evidence. So that in effect it was a
Co? continual
292 0/theJirft Sin in particular.
continual watchword to him, and a beacon fet up before him
to beware of dafhing on the rock of fin.
(3.) It was ^ great mercy to man, in that, befide the natu-
ral make of his foul, which was turned towards God as his
chief happinefs and end, he had this prohibition fet to
keep it in that pofture. For as Aaron and Hur held up Mo-
fes's hand, Exod. xvil* 12. fo man had the fabric of his body
looking upward, and this fair tree forbidden him, to teach
him that his happinefs lay net in the creatures, but in God*
So that this tree i?eing forbidden was a fign of emptinefs hung
before the creatures door, with that infcription. Here is not
your reft ; the creatures hand pointing man away from them-
felves to God, as the alone fountain of happinefs.
(6.), Lajtlyi This was a compend of the whole law of God,
wherein all was fummarily comprehended, viz. love to God
and his neighbour, as v/ill afterwards be made appear.
III. I come now to confider the evil of this firft fin. Some
may be ready to fay. Was not the eating of the forbidden fruit
a little fin ? So it appears indeed in the fight of blind man,
whofe eye being put out with it, fees not the great majefiy of
God, and the horrid evil of the adlion. But indeed it was
mofi: horrible, if ye confider,
1. The aggravations of it.
2. The nature of it.
3. The eftec'ls of it.
Firfii Let us view the aggravations of this firft fin. Confi-
der,
1. The perfon who did it. I may fay it was not a finner
that finned, but an innocent perfon, free from all inclination
to evil ; one whom God made able to ftand if he would, and
endued with the image of God, without any mixture of fin-
ful ignorance, perverfenefs of will, or irregularity of atiedlion?.
No wonder to fee a man with a poor ftock foon broken ; but
that a man who had fuch a large ftock fhould play the bank-
rupt, was horrid indeed.
2. What was the thing for which he broke the command.
Achan had a wedge of gold to tempt him, and Judas thirty
pieces of filver to entice his covetous difpofition. But what
was the enticing obje£l: in Adam's cafe ? The fruit of a tree :
A fmall thing indeed : but the fmaller the thing was the more
inexcufable the finntr, whom Satan could draw after him by
fo (lender a thread. What need had he of that, when God
had giTen hira abundance of other fruit ? But, with David,
Adatii
Of the Jirji Sin in particular. 293
Adam fpares his own flock, and takes his neighbour's one
lamb.
3. The perfons wronged by this iin. He finned againfi:
God himfelf, to whom he owed the ftridteft obedience ; a-
gainft his foul and body, upon which he brought wrath and
a curfe ; againft all his pofterity, who were then in his loins,
upon whom his fin has entailed a fcene of evils, under which
the human race will groan to the end of time. Never did one
iin ftrike againft fo many at once.
4. The time of this tranfgreffion. Man was fcarcely well
come out of the hand of his Creator, till he lifted up his heel
againft him. He ftood very (hort while, till he turned giddy
with ambition, and fell into difgrace. It is probably thought
he fell the fame day he was created ; and fuch an early revolt
from his allegiance was a very high aggravation of his iin.
5. The place where the crime was committed. In paradlfe,
where every plant and flower were proclaiming the glory of
God, and where he wanted nothing that was ncceffary for
him; In the prefence-chamber, as it were, he ftruck at his
Sovereign Lord and King. So his offence was aggravated like
the murder of Zacharias, whom the Jews flew between the
temple and the akar, Matth. xxiii. 35.
Secotidlyy The nature of this fin. It was not one fingle fin,
but a complication of all evils, a violation of the whole law of
God, and a'total apoftafy from him in heart, lip, and life *.
This was a fin whereby at one touch both the natural and po-
fitive law was trampled under foot ; yea, by which all the
ten commandments were ftruck at, at once.
1. Did they not chufe new gods \ when, by eating of this
fruit, they made their belly their god ; felf their god ; nay
the devil their god, when they confpired with him againft
God, being filled with pride and ambition as he to be like
God ; when they believed the devil and miftrufted God, and
ihook off the yoke of his dominion, turning rebels to him, and
being moft unthankful for the divine goodnefs exprefted to-
wards them ^. Rebel-man fet up a trinity, (i.) of his belly, by
fenfuality ; (2.) of himfelf, by ambition ; and, (3.) of the de-
vil, by believing him, and diibelievlng his Creator.
2. Though man at firft received, yet he did not obferve that
great ordinance of God about the forbidden fruit. He con-
temned that ordinance which God had moft plainly appointed,
and
■^ A more particular view of the ingredients in the firfl fm may be
ften in the author's View of the Covenant of IVorkSj p. 8c. Si. publiihed
In 1772.
294 ^ft^^^fi^J ^i^i i/i particular,
and waiiM needs carve out to himfelf how he would fcr've the
Lord.
3'. He took the name of the Lord his God in vain, defpi-
iing his attrrbotes, whereby he makes himfelf known, his ju-
dice, truth, power, &c. ; profaning God's ordinance, that
facramental tree 5 abufing his word, by not giving credit to it ;
and abufing his works, that creature which he fliould not have
tou^^hed ; and violently mifconftrutfting the work of providence,
as if God, by that aft of forbidding them that tree, had mind-
ed to keep them from happinefs. And therefore though there
was no man to punifli them, God fuifered them not to efcape
his righteous judgm-ent.
4. He was fo'far from remembering the Sabbath to keep it
holy, that he put himfelf out of all cafe for ferving God ere it
came, by this means. He kept not that ftate of reil wherein
God had placed him.
5. Adam honoured not his Father in heaven. Both our
BrCi parents minded not their relative duties. Eve forgets her-
CcUy and a6ls without advice of her hulbind, to the ruin of
both *, and Adam, inftead of admoniflTiing her to repent,
yields to the temptation too, and io confirms her in her
wickednefs. They forgot all duty to their pofterity. There-
fore their days were not long in the land which the Lord their
God gave tliem.
6. He was the greateft murderer that ever lived. By this
act he was a child- murderer, cutting the throats of all his po-
ilerity ; and he was a felf-murderer too.
7. Our firfl: parents were fain to cover their nakednefs with
fig-leaves, which their luxury and fenfuality had brought them
tb.
8. Adam committed theft ; and was but a thief and a rob-
ber in taking that which was not his own, againll the will of
the great Owner. He was the Achan in the camp.
9. He bare falfe witnefs againft the Lord, when he ate of
the forbidden fruit. It was an avouching, that God's word
was not to be believed, that the Lord dealt hardly and fcrimply
with him^ and grudged his happinefs.
10. He was difcontentcd with that happy Plate wherein God
had placed him. He was not content with his lot, and there-
fore, like another king of Babylon, he coveted an evil covet-
oufnefs to liis houfe ; which ruined both himfelf and them.
Thirdly y Confider the effects of this firft hn.
I. God was robbed of r.is glory, that he Ihould have had
from the creature's active obedience. He vvas made and well
qualified
Of the fit jj Sill in pariurulsr, 2$^
qualified for glorifying liis Creator ; but breakbg coyefisM
with God J and fcilling under the curfe of Ghe law., he was
quite indifpofed for that work. He could aim no more at tliis
m^rk which God fct before him,
2. God's imnge jvas defaced ; the ICing of Heaven's pifiasre
w^s rent io pieces. Wh?.t a huge oiToEice would it be to come
into a workman's fiiop, and with one touch datli ira pieces a
curious piece of ^^rork that he had made ? Yet thus ojffeniivdT"
did Adam behaye, fpurning at the image of God, and q^iiitc
defacing it from his foul.
3. Adam ?nd all his pofterity >v/ere ruined by this fatal
traofgre^OQ. It opened the diuice lo ail that flood of miferies
that has os^ej-fprcad the face of the .earth. At tins gate fin an4
deatii eaieried into the K'.orld, u^here thoj wili reign till time
fliail be no more. God is juft and hdy ; and if the lirft flu
had not deferved this punifliment, it would not have been in-
flicted with fuch a mark of indignation.
I fliail ccnclude with a fe 7/ inferences.
1. Say not when ye are tempted, it is but a little fin, and
therefore ye may aft it. Confider, tliat which in the commif-
Hon is but as the little cloud, no bigger than a man's hand,
when God comes to judgment, or confcience gets up, will co-
ver the face of the heavens. Little do ye know what a fmall
temptation may be big with. A man may drown in a little
rivulet as well as in the deep fea.
2. Then God's will is a fufficient bar to hold us back from
any thing, if we would be fafe. And therefore let us know,
that where there is no more to be a Iiedge to us but the bare
o
command of God, if we leap over it, a ferpent will bite us.
Ah! how few know what it is to be retrained by a bare com-
mand of Godi Ah! the generality leap CK^er^he hedge of
God's will and law, and live as if there were no reRraint upon
them from the God of heaven, who will feverely punifli all
tranfgreflions of his law.
3. Beware of the pleafure of your fenfes, and t'ne pride of -Ufe,
The luH: of the eye and the lult of the flefh ruined the w^orld at
firfi:, and do {'o ll:ill. The devil fiioots his darts by the eye fnto
the foul, which is weaker now than it was in the primitive ftate,
and more liable to deception. Therefore watch your eyes and
ears. Have a care of fenfuaiity. Eating ruined Adam and Eve;
and ftill ruins many, wdio eat not for God or his glory, but to
fatisfy their fenfual appetite, as they did.
4. Laftly, O prize Chrift, who, to redeem loft man, did
hang
2p6 Of our Fall in Jdum.
hang upon a tree, and drink the cup of wrath, as the bitter
fruits of lin, and was buried in a garden. The firft Adam ate
of the forbidden tree, and Chrift hung on the curfed tree.
Adam's prepofterous love to his wife made him fin, and Chrift*s
love to his fpoufe made him fuffcr. Our firfi: parents pleafed
their fenfual appetite with the tafte of the pleafant fruit of the
forbidden tree, and therefore Chrift got vinegar mixed with
gall to drink upon the crofs-tree. Adam finned in a garden,
and in a garden was Chrift buried. By eating the forbidden
fruit, death came upon all men to condemnation ; and by eat-
ing the flefh, and drinking the blood of Chrift, life is brought
to the foul. O then, finners, flee unto the Lord Jefus Chrift,
who hath reftored that which the firft Adam toojc away ; and
ye fliall be reinftated in all that happinefs and favour with God
which he forfeited by eating the forbidden fruit.
OF OUR FALL IN ADAM.
Romans v. 19. — For as by 07ie mati's d'ljohedience many' nvere
made finners ; fo by the obedience of one /hall many be made righ^
ieous.
THIS text confifts of two propofitions. The firft is. By
one man^s dtfobedience many were made finners. Where
confider,
1. Who that one man was. It was Adam. This is plain
from ver. 14. and to no other can it agree.
2. What that difobedience of his was. It was his firft fin,
the eating of the forbidden fruit. This was that fin that firft
broke into the world, and opened the door to death, ver. 1 2.
2 Thl?
Of our Fall in Adam. 297
This was the tranfgreflion of Adam, ver. 14. that offence or
fall, ver. 15.; the offence of o?ie^ or, as the Greek will bear,
the one offence ivog TrxfctTrlaiixic^j here called difobediencey for there-
by he hearkened to the devil, not to God.
3. Whom it concerned J ma?iy. This is in efFeft the fame
with the all mentioned ver, 14. But the alteration of the
phrafe is not without reafon: for there is an exception here of
the man Chrift, of whom he fpeaks in the next claufe. It
reached many men, but not all (imply ; he, and he only, was
excepted.
4. How it touched them; they were made finners by if.
Now, there are only two ways how men might be made lin-
ners by the difobedience of Adam, viz. either by imputation
or imitation. The laft is not meant : (i.) Becaufe fome of
thofc many who are made linners, are not capable of imitation
or adlual lin, viz. infants. (2.) Becaufe we are made righteous,
not by the imitation, but imputation, of Chrifk's righteoufnefs ;
but as we arc made righteous by the one, fo we are made lin-
ners by the other.
5. The foundation of this imputation, which is a relation
betwixt the one and the many here implied ; for unlefs there
had been fome bond of union betwixt the one and many, the
iin of that one could not have been imputed to the many.
There was indeed a natural bond betwixt him and us : but
this was not the ground of the imputation ; for we have fucli
an union with our immediate parents, whofe lin is not thus
impured. It behoved then to be a moral bond, by the way of
a covenant, he being the reprefentative of many in the cove-
nant of works. From thefe words there arifes this doflrine, viz.
DocT. " The covenant being made with Adam, not only
for himfeif, but for his pofterity, all mankind defcending from
him by ordinary generation, finned in him, and fell with him,
in his firft trangrefllon."
In difcourling this do(51rine, I fliall fhew,
I. Yv'hat fin of Adam's it was tliat they who finned and fell
with him, finned and fell in.
II. Who they were that finned and fell in Adam.
III. How the firft fin of Adam comes to be imputed to
•us.
IV. Conclude with fome inferences.
L I am to fliev/ what fin of Adahi's it was that they wh©
Vol L P p finned
29 S Of our Fall in Adam,
finned and fell with him, finned and fell In. It was his firft
fin, the eating of the forbidden fruit. That fin is alfo their fin,
Th.s was the fin that broke the covenant of works. Other fins
of Adam ire not imputed to them, more than thole of any o-
ther nr'vnte rerfons. For he was a head only of obedience,
not of fuffering. So then, Adam quickly betaking himfcif to
the covenant of grace, and placing himfelf under another head
as a private maii, ceafed to be the head in the covenant of works.
Adam had all his childrtrn in one fhip to carry them to Im-
manuej's land \ by his negligence he dafhed the lliip on a rock,
and I 'oke it all in pieces \ and fo he and his lay foundering in
a fea of guilt: jeius Chrift lets out the fecond covenant as a
rope to draw them to the fiiorc. Adam for himfelf lays hold
on it, while others hold by the broken boards of the fliip, till
they be by the power of grace enabled to quit them too, as
lie was.
II, I proceed to fhew wlio they were that finned and fell in
Adam. They were all mankind, defcending from Iiim by or-
dinary generation. So,
1. Chrin: is excepted. Adam's fin was not imputed to the
man Chriil. This is plain from Heb. vii. 26. He was feparated
fromfinnersy and was not infected with the plague whereof he
was to be the cleanfer. And fo Chrifi: comes not in under
Adam as head, but is oppofid to Adam as another head in the
text.
Chrifi: was indeed a fon of Adam, as appears from his ge-
nealogy brought up to Adam, Luke iii. And it was ncccfiary
\\Q fnould be fo, that he might be our near kiniman, and that
the fame nature that finned might fuffer. But he canie not of
him by ordinary generation : the extraordinarinefs of his deicent
lay in that he was born of a virgin. And upon this account he
came not in under Adam in the covenant of works ; for Chrifi:
was not born by virtue of that blcfiing of marriage given be-
fore the fall, Gen. 1. 28. but by virtue of 3 covenant-promife
made after the fall. Gen. iii. 15. So that Adam could rcpre-
fent none in that covenant, but fuch as were to fpring (rem
hiai by virtue of that blefling.
2. All mankind bcfides finned and fell v/ith Adam in that
firft tranfgrefiion. His fin of eating the forbidden fruit is im-
puted to them; /". c. is reckoned theirs, as if they had com-
mitted it. • Confidcr,
(i.) Tiie fcripture plainly teftifies, that all finned in him,
Rom V. 12. " By one man's fin death entered into the world,
and
Of our Fall hi Adam. 299
and death by fin, and fo death paiTed upon all men, for that
all have finned." Hence it is plain, thar death has not come
into the world bat in purfuit of (in ; all die, for all have finned.
Infants are not exeaipt':'d more than others. We fee graves
of an infant's length ; yea, fometimes the womb is made their
gr?.ve, and they get a coffin inftead of a cradle. It is long er^
infants laugh, but they come -into the world crying ; a fure
evidence of mifery. What have they done 1 what could they
do .'' Yet God is juft, and is not purfuing innocents. What
then can be the quarrel but this, that they are taken prifoners
for the debt contracted by their father ^. ver. 14.
(2.) All fell with him into mifery by that fin. Novv^, a juft
God will not involve the innocent with the guilty in the fame
punifliment. Confider,
[i.] All fell under the guiit of eternal wrath for th?.t iin^
Rom. v. 16. 18. " The judgment was by one to condemna-
tion.— By the offence of one, judgment came upon all men to
condemnation." Now, where there is a communion of guilt
there muff needs be a communion of fin •, for the law can bind
none over to punifhment but for lin. " All die in Adam," fays
the apoftle, i Cor. xv. 22. ; but it is only the foul that fins
that fhall die, Ezek. xviii. 4. ; therefore all finned in Adam.
[2.] All fell under the lofs of God's image, and the corrup-
tion of nature, with him.. How comes it that all men inuff fay
with David, Pfal li. 5. <« Behold 1 was fliapen in iniquity;
and in fin did my mother conceive me ?" Take away the im-
putation of Adam's fin, and there is no foundation for the
corruption of nature. It muft be fome fin that God punifhes
with the deprivation of original righteoufneis, which can be no
ot^er than the firff fin of Adam.
[3.] All the punifliments inflicted on Adam and Eve, for
that fin, as fpecified in Gen. iii. are common to mankind, their
pofterity *, and therefore the fin muft be fo too.
III. I come now to fhew how the firff fin of Adam comes
to be imputed to us. The great reafon of this is, becaufe we
are all included in Adam's covenant. The covenant was made
with him, not only for himfelf, but for ail.his pofterity. Con-
fider here,
I. It was the covenant of works that was made v.ith Adam,
the condition whereof was perfe<St obedience. This was the
firfl: covenant. As for the covenant of grace, it was made
with the fecond Adam.
P p 2 2» It
^oa Of our Fallr in Adam.
2. It was made with him for himfelf. That was the way
he himfelf was to attain perfect happinefs j his own ftcck was
in that iliip.
3. It was made not only for himfelf, but for all his pofte-
rity defcending from him by ordinary generation. So that he
was not here as a mere private perfon, but as a public perfon,
the moral head and reprefentative of all mankind. Hence the
fcripture holds forth Adam and Chrift, as if there never had
been any but thefe two men in the world, i Cor. xv. 47. " The
iiril man is of the earth, earthy, (fays he) : the fecond man is
the Lord from heaven." And this he does, becaufe they were
two public perfons, each of them having under them per-
ions reprefented by them, Rom. v. 14. 18. *' Death reign-
ed from Adam to Mofes, even over them that had not linned
afcer the fimilitude of Adam's tranfgreffion, who is the figure
of him that w^as to come. As by the offence of one judge-
ment came upon all men to condemnation j even fo by the
righteoufnefs of one the free gift came upon all men unto
juil'iication of life.'' This is plain from the imputation of
A.dam's fin, which necefTarily requires this as the foundation of
it. We being thus included and reprefented in that cove-
nant, what he did he did as our head, and therefore it is
juflly imputed to us.
But fome may be ready to fay, We made not choice of"
Adam for that purpofe. Anf, (i.) God made the choice, who
was as meet to make it for us as we for ourfelves. And " who
art thou that replieft againfl God.'' (2.) Adam was our na-
tural head, the common father of us all, A6i:s xvii. 26. and
"who was fo meet to be truiled with the concerns of all man-
kind as he ? But to clear further the reafonablenefs of this
imputation, and to ftill the murmurings of proud nature a-
gainft the difpenfation of God, conhder,
1. Adam's fin is imputed to us, becaufe it is ours. For God
doth not reckon a thing ours which is not fo, Rom. ii. 2. —
<« The judgment of God is according to truth." For God's
juftice doth not punifh men for a fin which is no way theirs.
And it is our fin upon the account aforefaid. Even as ChriftT,
righteoufnefs is ours by virtue of our union with him. As if
a perfon that has the plague infedl others, and they die,
they die by their own plague, and not by that of another.
2. It was free for God, antecedently to the covenant made
with man, either to have annihilated all mankind, or if he had
preferved them, to have given them no promife of eternal life
in heaven, notwithflanding by natural juftice they would have
been liable to his wrath in cafe of fm. Was it not then an
of our Fall in Adam. ^01
act of grace in God to make fuch a rich covenant as this ? and
would not men have confented to this reprefentation gladly in
this cafe ?
3. Adam had a power to ftand if he would, being made af-
ter the image of God, Gen. i. 26. He was let down with a
flock capable to be improved to the eternal upmaking of all
his pofterity. So that he was as capable to ftand as any after-
wards could be for themfelves ; and this was a trial that
would have foon been over, while the other would have
been continually a-doing, had men been created independ-
ent on him as their reprefentative.
4. He had natural affedlion the firongeft to engage him.
He was our father, and all we the cliildren that were \i\
his loins, to whom we had as good ground to truft as to any
other creature.
5. His own fl:ock was in the fhip ; his all lay at ftake as
well as ours. Forgetting our intereft, he behoved to dlfre-
gard his own, for he had no feparate intereft from ours.
6. If he had ftood, we could never l^ve fallen; he had
gained for us eternal happinels ; the image of God, and the
crown of glory, would have defcended from him to us by a
fure conveyance.
And is it not reafonable, on the otlier hand, that if he fell,
we fhould fall, and bear the lofs ? No man quarrels, that when
a mafter fets his land in tack to a man and his heirs upon
conditions, if the firft poffeiTor break the bargain, the heirs
be denuded of it.
7. Lajilyy All that quarrel this difpenfation muft renounce
their part in Chrifl : for v/e are made righteous by him, as
linners are made guilty by Adam. If we fall in with the one,
why not with the otht.-'r ? We chofe Chrill for our head in the
fecond covenant, no more than we did Adam in the firfl co-
venant.
A few inferences fliall conclude this fubje£t.
1 . Hence fee the dreadful nature of fin ; one fin could deftroy
a whole world. What a plague of plagues muft this lin be,
that has fwtpt away not families, towns, and countries only,
but the whole race of mankind ! Viev/ it in this glafs, if
you would know it aright.
2. Let this be a leflbn to parents, Adam's fall fhould be a
watch-word to every parent, to endeavour by all means to do
nothing that may bring ruin on their children. Many times
children are deflroyed by their parents, through their bad ex«
ample,
qo2 V ^^^ ^^^^ ^^ Adam,
ample, and their omiffion of exercifing proper difcipline and
corre<5lion on them. Ye that are parents, give your children
a good and pious example, accompanied with wholefome pre-
cepts and inftrudtions. And watch over and narrowly obferve
their behaviour, and pray for and with them, that they may
be delivered from wrath and condemnation.
3. This doctrine affords a lefTon of humility to all. The
rich have no caufe to boaft of their wealth and abundance ;
for they have a fad heritage left to them ; and the poor and
needy have the very fame. If one man be better than another,
no thanks to us ; for we are all alike by nature.
4. Hence view and v/onder at the redemption purchafed for
poor fallen linners by the obedience and death of Chrift. Be-
hold here the neceffity of it : What could they do for their help
that came into the world under a fentenceof condemnation? —
the feafonablenefs of this deliverance, when the fentence was
pafled on all: — the perfedion of it j it takes away this firft fin,
and all others too. How ftrong muft the power of the grace of
Chrifl be, that could flop the torrent of Adam's lin, when in-
creafed with innumerable aflual tranfgrefiions ? Rom. v. 16.
5. Laftl^) Qu^it your hold of the tirft Adam and his cove-
nant, and come to and unite with Chrift by faith, and lay
hold on his covenant, i Cor. xv. 22. Flee to and make ufe
of his blood for the taking away of the firit fin in particular,
and mourn for it before the Lord. If this be not removed, it
will ruin you. And to ftir you up to a concern about this fin,
confider how we are naturally writing after this copy, by our
unbelief of the word, our aifccfting mainly what is forbidden,
&c. as I Ihewed before. The offer of Chrifl as a Saviour from
lin is made to you ; and ye are called to embrace him as a Sa-
viour to vou in particular. Accept the offer, as ye regard the
falvation of your fouls j otherwife you will be ruined, not only
by the breach of the firft covenant, but by defpifing of the fe-
cond, which is the only means devifed by infinite wifdom for
the recovery of fallen finners.
OF
r
OF THE SINFULNESS OF MAN's NATURAL STATE,
Pfal. li. 5. — Behold i I ivas /Jmpen in iniquity y and in Jin did
my mother conceive me.
MAN that was holy and happy is now fallen ; and his fall
fhould never be forgotten, but lamented, though it
were with tears of blood. Man's firfl: fin was the fpring of all
our woes, the poifonous fountain from whence all our mifery
flowed. It brought mankind into an eftate of iin and mifery;
a fiate wherein men can do nothing but fin, wherein every
thought, every word, and every action, is tainted with fin,
wherein enmity to God and his holy nature, and rebellion a-
gainft and oppofition to his righteous law univerfally reign and
prevail. In this difinal fi:ate to which mankind are reduced by
the fall, no true holinefs is attainable, for it is aftate of fin ; and no
falvation from wrath can be had, for it is a fi:ate of mifery. The
ftate we mult be brought into, out of our finful and miferable
fiate under the breach of the covenant of works, if we would at-
tain unto falvation, is the ftate of grace under the new covenant.
Thofe that are delivered from their natural fiiate, under the
broken covenant, are perfons effeclually called by grace, and
are " in Chrifi: Jefi^is," Rom. viii. i. Thofe that are ftill un-
der the bondage of the old covenant, are out of Chrifi, and
** have no hope/' Eph. ii. 12. 'i'his ftate is a very finful and
miierable Ilatic. For the power that the covenant of works
has over them, is a commanding, curfing, and condemning
pov.'er: it commands them to yield perfe<St obedience, under pain
of the curfe, but affords no firength for performing it \ and it
curfes and condemns them for every the leaft failure. The
fource of all is the total corruption and depravity of human
nature, wiiich ws derive from our firfl father, in whom we
all
^04 Of the Sinful nefs
all finneJ, and with whom we fell, in his firfl: tranfgreflion. In
the text we have, ,
I.. A plain confeffion of the being of original fin. Here isfin
and iniquity, which the Pfalmift owns he had while yet in the
womb, fn in which he was fiapen, and iniquity in which his
was ccr.cci'Dcd. This was not peculiar to the Pfalmift, but is
common to all mankind fprung in an ordinary way from the
firft tranfgreflbr Adam.
2. The way of the conveyance of this original fin, viz. by
natural generation. In this way every fon and daughter of
Adam are infe£led with this leprofy.
3. The malignant efficacy it hath on mens hves ; Behold ,
fays David, / was Jhapen in iniquity, &c. He points out origi-
nal fill as the fountain of all his adtual tranfgreffions. For
how can a corrupt fountain fend out wholefome Itreams ^
The doclrine obfervable from the text is,
DocT. " The finfulnefs of that eftate wherelnto man fell,
confiiis in the guilt of Adam's firft fin, the want of original
righteoiifnefs, and the corruption of his whole nature, which
is commonly called original fin, together with all actual trani-
greffions which proceed from it.''
In difcourfing from this do£lrine, I will fhew,
I. That there is fuch a thing as original fin.
If. Vv'hcrein original fin confiiis.
111. Deduce fome inferences for application.
I. Our firfi: bufinefs is to fliew, that there Is fuch a thing as
original fin. Of this we have melancholy proofs.
I. Confider fcripture-teftimonies. In the text we have
David, a man after God's own heart, yet confefling he was
/Jjapcn in iniquity, and conceived in fin. Adam begets Seth,
"^from whom the v/hole race* of mankind derive their origin,
after " his own image," Gen. v. i. oppofed to " the image of
God;' after which he was made. Gen. i. 26. confifting in
knowletfge, righteoufnefs, and true holinefs. Job fays, chap.
xiv. 4. '' Who can bring a clean thing out of an unclean?
not one." This is God's verdid on all mankind, Gen. vi. 5.
" Every imagination of the thoughts of his heart is only evil
continually."
1 . Thiis is plain from the cafe of infants, which we all
once v.'crc. We may plainly read in their faces, that we are
covered over with fm\nd guilt before any other covering
J come
of Man's natural Stitec 305
come on us. For, (i.) What elfe mean fcrlpture-ordi-
nances about them ? If there were not in them a fuperfluity
of naughtinefs, why were they circumcifed ? if they are not
unclean, why are they baptifed ? This corruption of human
nature was alfo ihadowed forth by the laW, concerning puri-
fying of women. (2.) Confider the fad efFe£ls of fii upon
them, which meet them as foon as they come, into the world,
yea in the womb, fuch as ficknefs, pains, death, Sec. ; which
fays, that " by nature we are the children of wrath," Eph.
ii. 3. (3.) Conlider the early appearances of Adam's image
in them, before ever they come to the ufe of reafon. What
a deal of pride, ambition, curiolity, vanity, wilfulnefs, and
averfenefs to good, appears in them ? and when they creep
out of infancy, what obftinacy and incorrigiblenefs appears
in them ? fo that there is a neceflity of uling the rod of cor-
redion to drive away the fooliftinefs that is bound in their
heart, Prov. xxii. 15.
3. The univerfal neceffity of regeneration plainly proves
the corruption of our nature, John iii. 3. " Except a man
be born again, he cannot fee the kingdom of God." Were
we not disjointed by nature, what need would there be for
us to be taken down, and put up again ? If the firll birth
were right, what need would there be for a fecond ?
II. I come now to fhew wherein original lin confifts. It
conlifts in thefe three things; the guilt of Adam's firft iin,
the want of original righteoufnefs, and the corruption of the
whole nature.
Firjiy Original fin confifts in the guilt of Adam's firft fin.
Guilt is an obligation to puniftiment. For this fin, which is
ours by imputation, we are liable to puniihment. This
guilt lies on all men by nature, Rom. v. 18. And this
guilt of Adam's firft fin is original fm imputed ; of
ivhich I fpoke in the former difcourfe. The only remedy
for it is in Jefus Chrift, i Cor. xv. 22. Eph. i. 7. Rom»
iii. 24.
Secondly y It confifts in the want of original righteoufnefs.
Original righteoufnefs is that righteoufnefs and entire redti-
tude of all the faculties of the foul wherein man was created.
Man's foul was fo adorned v/ith it, that it refembled its greaC
Maker. But now man is ftript of thefe ornaments, he is
left quite naked.
I. There is a want of that knowledge in the mind where-
with man was created. That light that was fet up in the
Vol. L Q^cj foul
^66 Of the Sinfulnefs
foul of man is now gone ; though the candleftick is not re-
moved, the candle is. Job xi. 12. ** 'For vain man would be
wife, though man be born like a wild afs's colt." The
mind is like the oftrich, whom God hath deprived of un-
derftanding. ** The underftanding is darkened, being alie-
nated from the life of God, through the ignorance that is in
men, becaufe of the blindnefs of their heart," Eph. iv.
18. " The natural man receiveth not the things of the
Spirit of God ; for they are foolifhnefs unto him : neither
can he know them, becaufe they are fpiritually difcerned,"
I Cor. ii. 14.
2. That righteoufnefs which was in the will of man, that
bent and inclination to good, is now removed, Eccl. vii. 29.
" I know [fays the apoftle] that in me (that is, in my fiefli)
dwelleth no good thing : for to will is prefent with me, but
how to perform that which is good, I find not," Rom. vii
18.
3. The hoiinefs of the affeftions is gone. Spiritual affec-
tions have taken the wing, and left the foul as a bird without
wings, which hath nothing whereby it can mount, Rom vii.
18. forecittd
This v. ant of original righteoufnefs is a fin, being a want
of conformity to the law of God, which requires all moral
perfection. It is alfo a punifhment of fin, and fo is juffly in-
fliiSled by God. And though the want of this righteoufnefs
be fin, yet God's depriving man of it, or rather not giving
it him, is a mofh juft a6l ; feeing Adam, having got it for
himfelf and his poflerity, threw it away, and God is not
obliged to reflore it. And it can be no other fni but the firfl
fin, whereof this with-holding of original righteoufnefs is the
punifhment. So true it is, that if the imputation of Adam's
firfl fill be denied, original fin is quite rafed, there is no foun-
dation left for it.
Thirdly, It confiils in the corruption of the whole nature.
Concernmg which two things are to be confidered.
I. That the nature of man is indeed corrupted. V/e muft
not think that original fin lies only in the want of orignal
righteoufnefs. No, man is not only void of good qualities
naturally, but he is filled with evil ones.
Ci.) The fcripture holds it forth fo, while it calls this fin
*' the fiefh which lufleth againil the Spirit, the old man, the
body of deith, the law of the members warring againfl the
law of the mind," &:c.
(2,) The
of Mart's natural State. 307
(2.) The foul of man cannot be otherwife. It mull needs
fee morally right or wrong ; either it is habitually conform-
able to the law of God, or not ; if it be not, its inclinations
are againft it. The foul has either God's image or that of
the devil upon it. If there is not light in the mind, there
muft be darknefs there.
2. Confider the nature and extent of this corruption. Ai5
to its extent,
\Jly All men are corrupted. There is- no exception of any
one of Adam's poilerity deicending from him by ordinary
generation : Gen. vi. 5. *' God faw that the wickednefs of
man was great in the earth, and that every imagination of the
thoughts of his heart was only evil continually." Job xiv.
4. " Who can bring a clean thing out of an unclean ? not
one." The virgin Mary, of the fubftance of whofe body the
holy human nature of Chrift was formed by the operation
of the Holy Spirit, is included among the reft. Even the
children of holy parents are corrupted ; for generation is b}'
nature, not by grace. The circumcifed father begets an un-
circumcifed child, as the pureft corn that is fown produceth
chaff.
idly^ All of every man is corrupted ; it is a leprofy that
has overfpread univerfally \ a leaven that hath leavened the
whole lump. It has overfpread,
I. The foul in all its faculties. Tit. i. 15. "Unto them
them that are defiled and unbelieving, is nothing pure ; but
even their mind and confcience is defiled. '**
ijl. If we look to the underftanding, there we will fee,
(i.) Darknefs over all that region. It is the land of dark-
nefs and fhadow of death, where the very light is darknefs ;
darknefs in the abftraft, Eph. v. 8. We are born blind, and
cannot be reftored without a miracle. There is a dreadful
ftupidity in fpiritual things ; the natural man cannot take
them up, I Cor. ii. 14. ; but he is a fool, and a madman, be-
caufe in thefe things he is a mere natural.
C2.) A bitter root of unbelief naturally grows there, which
overfpreads the whole life. Men by nature are " children
of difobedience," Eph. ii. 2. Gr. " of imperfuafiblenefs."
How like Adam do we look ! how univerfally is that article
embraced, " Ye ftiall not furely die I" and how does it fpread
itfelf through the lives of men, as if they were refolved to
fall after the fame example of unbelief !
^dly, As for the will, call it no more will, but luft. It
js free to evil, but not to good. " God made man upright,"
Q^q 2 his
30 8 Oj^the Sinfulnejs
his will ftraigtit with his own, with a power in the will to do
good, and an inclination and bent thereto. But now behold
in it,
(i.) A pitiful weaknefs. Man naturally cannot will what
is good and acceptable to God. He cannot produce one holy
a£t until grace change the heart, more than a Hone can feel,
or a beaft reafon. Hence the apoftle fays, Phil. ii. 13. " It
is God which worketh in you both to will and to do of his
good pleafure." Rom. v. 6. " We are without ftrength."
7, Cor. iii. 5. " We are not fuilicient of ourfelves to think
any thing as of ourfelves : but our fufficiency is of God"
Men by nature are dead fpiritually, " dead in trefpafTes and
fins," Eph. ii. i. If they will what is good, it is in a car-
nal manner.
(2,) An averfion to good. We are backward to it, and
therefore mufl be drawn as a bullock unaccnftomed to th<e
yoke. Sin is the natural man's element ; and as the fifh is
averfe to come out of the water, fo is the linner from the
puddle of fin, in which he delights to lie. Hence fays our
Lord, John v. 40. *' Ye will not come unto me, that ye
might have life." They were not only naturally unable to
come, but they had no inclination to the duty. Their fto.
tnachs are full, and, like the full foul that loaths the honey-
comb, they naufeate the heavenly food in their offer.
(3.) There is a pronenefs to evil, a bent and inclination to
it, Hof, xi. 7. " My people are bent to backfliding from me."
Hence natural men are mad on idols. Set fin and duty, death
and life, curfmg and blefling before the natural man, and
leave the will to itfelf, it will naturally run to fin, to death,
and the curfe, as the waters run down a fteep place.
(4.) There is a croflhefs and contrariety in the v^ili to God
and goodnefs, Rom. viii. 7. " The carnal mind is enmity
againft God : for it is not fubjeft to the law of God, neither
indeed can be." That God forbids a thing, is a luotive to the
will to like it. No fruit is fo fv/eet to the corrupt appetite
as the forbidden fruit. Strip fin naked of all its ornaments
and allurements, and the natural man will court it for itfelf.
The will naturally lies crofs to God.
j[i.i It is crofs to his nature. He is holinefs itfelf; and
the will reje6is holinefs for itfelf. Hence men " fay to God,
Depart from us ; ^r we defire not die knowledge of thy
ways," Job xxi. i^. The will is an enemy to the fcrip-
ture God, and hence they do v.^hat they can for the change,
ipfal. 1. 21. It was moil agreeable to nature, that the Pagans
' • mndf
of Marl's natitral State* |05
made their gods profane. The proud man defircs to have
none above him to controul him, or call him to account ;
and the natural man wants to have no God, Pfai. xiv. i.
£2.] It is crofs to his will, (i.) To his law, which binds
to conformity to God, which the natural man hates, Rom. ^
viii. 7. Corrupt nature rifes againft this ^^oke : they would
have the law brought down to their corruptions. Hence that
is a diflinguifhing mark of the godly ni^n, " His delight is
in the law of the Lord, and in his law doth he meditate day
and night," Pfal. i. 2. (2.) To his gofpel. The will of man
naturally is quite oppofite to the grand device of falvatipn
through the Lord Jefus ; and natural men, like Judas, would
rather hang themfelves than go to Chrift, fubmitting thenir
felves unto the righteoufnefs of God, Rom. x. 3. They fay,
** We will not have this man to reign over us," Luke xix. 14,
The gofpel is deligncd for humbling the pride and felfiihnefs of
men ; but they are for exalting i'elf, and placing it on the
throne. It lies crofs to the will of God in its chief acts.
(i. As to the intention, the wn'U is wholly crofs and per-
verfe as to the ultimate end. Self is fet up for the chief en(|
inftead of God, 2 Tim. iii. 2. " Men Ihall be lovers of
their own felves." In this we follow our firfl father^s
footfteps. The will is like a traitor, who, inilead of ga.!f
thering in the rents of the crown to the king, gathers theri^
in to itfelf.
(2, As to the choice, Pfal. iv. 6. " There be many that
fay, Who will fhew us any good ?" God offers himfelf to
be the finner's portion ; but he chufes the creatures for his
portion, and fin for the way to obtain it.
(5.) There is contumacy in it. The will is wilful in evil,
and will not be turned, though it (hould run on the fvvord-
point of vengeance, Ezek. xviii. 31. " Why will ye die, O
houfe of Ifrael ?" Like the leviathan in his way, it " laugheth
at the {baking of a fpear," Job xli. 29. " I ftiall have peace
(fays the natural man^, though I walk in the imagination of
mine heart, to add drunkennefs to thiril, Dent. xxix. 19-.
This is the ftony heart, which as a Hone is infenfible, re*
lifting, inflexible, but by the power of divine grace, hard to
receive impreffions, but as the v.^ater to let them go.
2,dlyi As to the^afFedlions, they are quite difordered. While
man flood, his reafon was fubjeft to the law, and his affec-
tions to his reafon : but now, like the unruly horfe, they will
either not receive, or elfe run away with the rider, Jer. ii.
23, 24.
^ ■ ' (i.)The3
S?'d O/the Sinfulnejs
(i.) The afFe£tions are mifplaced as to their objei^s. Thd
natural man is a fpiritual morfter. His heart is there,
where his feet fhould be, fixed on the earth ; his heels are
lifted up againft Heaven, which his heart Ihould be fet on.
He loves what he fnould hate, and hates what he IKould
love ; joys in what he ought to mourn for, and mourns for
what he Ihould rejoice in ; glories in his fliame, and is alha-
tned of his glory ; abhors what he fhould defire, and defires
whar he fhould abhor ; ading in dired oppofition to the apo-
ilolical injundtion of ** feeking thofe things which are above,'*
Col. i. I.
(2.) When the natural man's affedions are fixed on law-
ful objefts, they can keep no bounds. They cannot flow to
the creature, without overflowing j they cannot love a law-
ful objedl, without overloving it ; nor joy in any created
comfort, without excefs. The afFedions are never right, only-
evil.
Further, this corruption has fpread even to the body.
That which fhould be a temple for God is become a garrifon
of lufls.
I* It incites the foul to fin What a fnare is the tempe-
rature of the body to the foul, leading it to the commiffion
of many foul fins ! Therefore the godly beat it dov/n as an
imruly^ beaft, keep it under, and bring ic into fubjeftion, that
it caft not the foul into fin and mifery, i Cor. ix. 27. It is
the houfe wherein fnares are fpread for the foul ; fo that
many, to pleafe their bodies, make fhipwreck of their
fouls.
2. Its members are inllruments of unrighteoufnefs, Rom.
vi. 13. Are not the eyes and ears the windows whereat
death comes in to the foul ? The tongue is an untamed
beafl, by which the impure heart vents its filthinefs. The
throat is an open fepulchre ; the feet run the devil's er-
rands ; and the belly is made a god. The body is naturally
an agent for Satan, and a magazine of annour againft the
Lord.
What fhall we fay ? who can exprefs the corruption of na-
ture ? The whole man is corrupted. All defilement is in us
naturally, Rom. i. 29. The treafure of wickednefs is in the
heart, Matth. xii. 35. It is a cage full of unclean birds,
^he tongue is a world of iniquity, an unruly evil, full of
deadly poifon. What an univerfe of wickednefs and impu-
nity mufl the heart then be ?
^ This
of Man^s Natural State, 3 j I
This is a rude draught of the corruption of human nature
in its fallen Hate, which the Spirit of God in fcripture calls
Jie/I?, in many paffages that might be quoted. The propriety
of this expreffion will be evident from the following parti*
culars.
1. It denotes the degrading and debafing malignity that is
in fin, which unfpirits and unfouls a man, if I may be al-
lowed fuch expreffions. A finner is called a carnal man, a
man made up of nothing but a lump of dull flefh kneaded
together, without fpirit. And therefore the apoftle, Rom.
viii. 13. does not bid men mortify the deeds of their fouls,
but of their bodies, becaufe wicked men a6t as if they had
no fouls, or at leaft not fo noble a foul as the rational
one is.
2. It denotes what it is that fin tends unto. It is only to
pleafe and gratify the fleih j to pamper the body, that fenfual,
fordid, and bafer part of man. The foul of the natural
man a6ls for no higher end than the foul of a beaft. The
foul of a beaft a6ts not for itfelf, but is made a drudge and
underling to the body. It ferves only to carry the body up
and down to its pafture, and make it to relifh its food and fod*
der. And thus it is with the fouls of wicked men ; they act
not for themfelves, but are only provifors for the body, that
feek out and lay in provilion for the flelh. Hence we have
that exhortation, Rom. xiii. 14. " Put ye on the Lord Je-
fus Chrift, and make not provifion for the fleih to fulfil the
lulls thereof.'*
3. Though the foul be the chief feat of the flefn, yet the
flefli is the great iniirument by which it a£ts, Rom. vi. 19,
Hence its adions are called ** the deeds of the body," Rom.
viii. 13. Though fome fins are feated m the mind, as here^
fies, covetoufnefs, malice, pride, ^c. yet they are fet down
among the works of the flefh in the apoftle's catalogue. Gal.
V. 19. 20. And as to the fins of omiilion, they ufually take
their rife in men from fome inordinate fenfual affection to
the creature, which caufes them to omit their duty to God.
but, generally fpeaking, mofl fins are acted by the flefh.
When the devil would fet up a kingdom in the hearts of
men, he doth it by the flefn ; for what is nearer and dearer
to us than cur flefn ? and things pleafant and grateful to the
fleih flrongly promote his defigns. Thefe darken and blind
their minds, corrupt their hearts, and entice and allure their
affsdions ; fo that they hunt after them with an eager
purfuit,
3;ti Of the Sinfulnefs
purfuit, to the woful negleft of God and their precious
fouls.
4, The diforder of the fenfitive appetite, "which inclines
men to the interefl and conveniences of the flelh, is the great
caufe of all fin ; and therefore fallen man is reprefented in
fcripture as wholly governed by his fenfual inclinations, Gen.
vi. 3. John iii 6. as if he had nothing in him but what is
earthly and carnal. Our fouls cleave fo faft to the earth in
our degenerate flate, and are fo much addi6led to the body,
that they have loft their primitive excellence and beauty.
Our underftanding, will, and aiFedions, are wofully diftem-
|)ered by our fenfes, and enflaved to the flefh. So that with
great propriety corrupt nature is called ^^/^ in fcripture.
1. This corruption is moft truly and properly fm, even in
the regenerate, where the guilt of it is removed by the
blood of Chrift, and the power of it fubdued by his Spirit
and grace. And all the motions thereof in them are fin ; as
appears from what the apoille fays, Rom. vii. 5. 7. 8. " Foi*
when we were in the flefh, the motions of fins which were
by the law, did work in our members to bring forth fruit un-
to death. What fhall we fay then ? Is the law fin ? God
forbid. Nay, I had not known fin, but by the law : for I
had not known luft, except the law had faid, Thou Ihalt not
covet. But fin taking occafion by the commandment, wrought
in me all manner of concupifcence. For without the law
fin was dead." Gal. v. 17. ^* For the fleih lufteth againft the
fpirit, and the fpirit againft the fleih: and thefe are contrary
the one to the other, fo that ye cannot do the things that ye
would."
2. This corruption is exceeding finful- For the law and
covenant of works made with Adam, as the head and repre-
fentative of all his pofterity, required perfect obedience and
conformity to God both in heart and life, to love the Lord his
God with all his heart, foul, ftrength, and mind. God placed
him in a holy and happy ftate, endued him with his image,
c»»nfifting in knowledge, righteoufnefs, and true holinefs ;
and gave him fufficient power and ability to perform the duty
he owed to his Lord, and to continue in the courfe of obe-
dience, till he fliould be confirmed both in holinefs and felici-
ty. Now, man having by fin ftript himfelf of the image of
God, and rendered himfelf incapable of obeying God either in
heart or life, the law ftill requires all the holinefs and righ-
teoufnefs that it did when he was in his upright eftate ; and
the wnnt of conformity to the law of God muft be exceeding
finfiil,
of Man^s natural State, 313
iinful, as a breach of the law of God, and a trampling on his
image. And, in order to affe^l us with a deep fenfe of the fm-
fulnefs of the total coniption of our nature, let us confider,
(i.) The pregnancy of this coruption. It is indeed all fia
virtually, which is retailed out in many particular iinful acts.
It contains in its bowels the feed and fpawn of all wickednefs
whatfoever. All treafons and difobedience, rebellions and
hollilities, againfl the fupreme and fovereign majefly of hea-
ven, are to be found in it. It is the nurfery, feed, and
womb, yea, every fin that is poffible to be committed is
in this womb, fo conceived and formed, animated and
brought to the birth, as there needs nothing but a tempta-
tion and opportunity to bring it forth. It may be you
never imbrued your hands in your brother's blood, as Cain
did, nor have actually committed murder, yet the^^feed and
fpawn of it is lurking in thy heart ; and the only reaion why
you have kept free from it is, becaufe God hath rellrained
and kept thee back, and hath not fufFered the like temptations
and occalions to come in thy way. It may be you never fet
cities on fire, dafhed out childrens brains, ript up women with
child, as Hazael did ; yet all thefe fins are lurking in thy
heart, though they were never adedby thine hands. Hazael
was angry when the prophet told him fo much, 2 Kings viii.
12. 13. but he a6led all that afterwards and more, when he was
advanced to his mafler's throne. He could not think that ever
he could be guilty of fuch atrocious and deteflable crimes^
unlefs he were transformed into a dog. He was little, ac-
quainted with the defperate wickednefs of man's nature,
which habitually inclines him to the mofl barbarous and
bloody cruelty.
(2.) This corruption that lies in the heart is the w^oful
caufe, fource, and fpring of all the aflual tranfgrefTicns which
ftain mens lives. Every wicked and finfui aclicn derives its
defcent from this. From whence come murders, adulteries,
fornications, thefts, &:c. ? Our Saviour tells us, Matth. xv.
19. They proceed out of the' heart. If you will trace thefe
itreams to the true fpring and fountain, you will find it to be
the fin and wickednefs of the heart. This is that feed and
loathfome fpawn to which all this deteilable vermin ov e their
original. It is fruitful and produdli- e of all manner of evils-
It is that which fills people's mouths with curiir.g, fwearing,
lying, flandering, &:c. makes their feet fv/:r> to ihcd blood, and
puts the poifon of afps under their tcngut, Pvom. iii. 14. 15.
Vol, L E. r yea
314 Of the S'lnfulnefs
Yea, this defiles the whole man, and ftains him with an uni-
verfal pollution, Matth. xv. 18. As a lethargy in the head,
or an indifpolition in the ftomach, difFufeth an univerfal ma-
lignity through the whole body, thefe being fovereign and
principal parts in man ; fo this wickednefs that dwells in the
heart, poifons the whole life. Many a filthy and impure ftream
iflues from this corrupt fountain.
(3.^ Confider what a monllrous deformity it hath brought
on the foul. The mind of man was the candle of the Lord.
As it proceeded from God, it was a lightfome beam, fhining
with more luilre and fplendour than a ray of the fun. But
now it is dark and obfcure, and is become a ftinking and noi-
fome dunghill. It was once one of the brighteft and moft
excellent pieces of the creation, next unto the angelical na-
ture ; but by fin it is transformed into an ugly monfter. We
juftly reckon that birth monllrous, where the members have
not their due place ; when the head is where the feet fhould
be, or the legs in the place of the arms, &c. Thus the noble
povv^ers and faculties of the foul are monftroufly mifplaced.
That which lliould be higheft is now lowed; that which
ihould rule and keep the throne, is brought into a miferable
fubjeftion and bondage : that which Ihould ferve and obey^
does now tyrannife and command. Paffion over-rules reafon,
and the will receives laws from the fancy and appetite. In
man's primitive (late, the will was fovereign lord, reafon was
its counfellor, and appetite fubje£l to both ; but now it hath
afpired and got above them, and oftimes carries both into a
fervile compliance with the di<5tates of fenfe. Any fpot or
blemifh upon tlie face of a beautiful child, when it comes but
accidentally, grieves and afflidts the parents : how much more
caufe have we to bemoan the natural, univerfal, and mon-
llrous deformity which has feized upon our fouls .•*
(4.) Contider the deviliflmefs of this corruption. There
is nothing in all the world that hath fo much of the devil in
it as fin. It is his flrfr-born, the beginning of his llrength ;
that which he hatched and brought into the world. It is his
work and employment, his great mafter-piece, that wherein
he applauds himfclf and glories, John viii. 44. This is his
image that he hath drawn upon man. Thofe black charac-
ters which are drawn on the foul, are of Satan's impreffion.
As face anfwers to lace, fo doth man's corrupt nature an-
fwer the nature of the devil. It hath all the eflential parts of
the diabolical nature. There is in it a Itrong averfion from all
that
tf Man^s natural State . 315
that is good, and fo is there in him ; and a mighty propenfity
to all evil, fo is it in the devil. It is Satan's correfpondent,
that maintains fecret and conflant intercourfe v^dth our mortal
enemy. It is a domeftic enemy, ready on all occafions to be-
tray the foul into the hands of him, who is always going a-
bout as a roaring lion, feeking whom he may devour. O,
fhould it not deeply humble us before God, that we are fo
near a-kin to hell, and have fuch a correfpondence with the
devil ; that our corruption makes us fo like unto him, and
daily affords him fo great an advantage agaiaft us ''
(5.) Confider the brutiihnefs of this corruption. Sin hur-
ries the foul on with a blind rage and fury to fuch afts and
motions, as men in their right reafon would highly condemn.
It is on this account that men are compared to brute beafls
and irrational creatures ; as to the horfe and the mule, to a
wild afs, an untamed heifer, &.c. The brute-creatures, though
they be not capable to know God, yet they will knov/ and
take fome notice of their benefador, and fuch as feed and
keep them. But men kick againft God, the^ wound Chrift,
and rejed and expel the Holy Spirit in his niotions and ope-
rations. They bellow out reproaches againd his fervants,
whom he hath fent forth to feed and nourifh their fouls,
Prov. xii. I. The brutal creatures have a ilrong inclination
to thofe things which tend to their health, and to the prefer-
vation and continuance of their life and ilrength : but fin
makes men averfe to their own happinefs, and all the fpiri-
tual means Vv^hich have a tendency thereunto. The bealls are
afraid of that which is hurtful and deftruftive to their being :
but fin puflies men on in the ways of death, and the paths
which lead to eternal deftrudtion. It is faid, Job. xi. 12. that
" man is born like a wild afs's colt." He brings with him in-
to the world a heart more wild, fierce, and untamed than any
beall of the field.
(6.) Confider its vilenefs. There is nothing in the whole
creation fo deteftable as fin. It is the abominable thing
which the Lord hates. He cannot look upon it but with in-
finite abhorrence. There is nothing fo bafe and fo contempt-
ible as fin. Thefcripture fets it forth ujider various notions,
no fingle one being fufficient to exprefs its vilenefs. It is Q.2SS.'
^dijiejhf Gen. vi. 3. and Gal. v. 16. 17. This holds forth the
vile degeneracy of man's foul fince this corruption feized upon
it. By creation it was pure and holy, heavenly and fpiritual,
near a-kin to the angels, yea, as like to the nature of God as
a creature could be : but now it is transformed into flein,
R r 2 made
^l6 Of the Sinfulnefs
made carnal, fenfual, and devilifh. It is vile both for-
mallj and efFedively ; filthy in itfelf, and hath made the whole
man fo. It is compared in fcripture to thofe things which
are moll vile and detellable in the ejes of men, as filthy vo-
mit, defiling mire, rotten members, putrifying fores, &.c,
(7.) It excludes and debars from accefs to God and com-
munion with him. There can be no friendlliip between light
and darknefs, between Chrift and Belial, between an infinitely
pure and holy God, and inle filthy polluted finners. We have
an importantqueftionpropofed,Pfal.xxiv.3. " Whofhallafcend
into the hill of the Lord ? and who Ihall ftand in his holy
place?" The anfwer is given, ver. 4. *' He that hath clean
hands, and a pure heart : who hath not lift up his foul unto
vanity, nor fworn deceitfully." And we are told, Pfal. v. 4.
5. " Thou art not a God that hath pleafure in wickednefs :
neither fhall evil dwell with thee. The foolifh fhall not
Aand in thy fight : Thou hateft all workers of iniquity."
The heart is the temple of God, the chief place of his refi-
dence in man ; ,and he will never dwell in it, unlefs it be
made clean. There is no accefs to God here or hereafter
without holinefs, James iv. 8. Rev. xxi. ult.
(8.) LaJIly^ It cxpofcth to terrible wrath. It was fin that
brought the deluge upon the old world : and it hath brought
many fearful plagues and judgments upon the new one fince.
And it is this that lays men open to the wrath and vengeance
of G'od in the life that is to come. Hence they are called ♦< chil-
dren of wrath/' Eph. ii. 3. They are born to wrath by na-
ture. This is their portion and inheritance. " The wrath
of God is revealed from heaven (fays the apoftle) againft all
ungodlinefs and unrighteouinefs of men.'' The curfes and
threatenings of the law proclaim the divine difpleafure, and
and give v/arnings and intimations to linners of what they are
to expect. There is a day of wrath coming, and of the revela-
tion of the righteous judgment of God, when the wicked fhall
be turned into heil, and all the rations that forget God: We
are trxpofed to wrath on account of fin, in our conceptioUj
birth, life, and death, and through all eternity.
In the .above three^ things, the guilt of Adam's firfi fin, the
want of original righteoufnefs, and the corruption of the whole
nature, confifts in original fin. Thefe three things make up
this monfirous body. There lies our finfulnefs which we are
brought into by the fall.
How this corruption is conveyed to all the children of men,
ihe fcripture, even the text, makes it plain, that it is convey-
ed
of Maris natural State. 3 f f
ed by natural generation, fo as aii that proceed from Adam in
the way of natural generation are infected with it. But if it
be aiked, how this original corruption is propagated from pa-
rents to children ? how it comes to pafs that our fouls are de-
filed and tainted with original fin ? Indeed the queftion is
very hard and difficult. It may be this is one of thofe myfteries
which are referved for the world to come, about which we can-
not in our prefent flate folve every difficulty that may be mo-
ved. It is much more our duty and intereft to be fol'citous
how to get fin out of our fouls, than to pry and fearch into
the way how it came into them. However, this is certain, that
God doth not infufe it. Souls receive neither purity nor im-
purity from him, but only their naked elTence, and the. na-
tural powers and properties flowing therefrom. He doth not
infufe any impurity into men ; for he cannot be the author of
iin, v/ho is the revenger of i'. Nor doth he create mens fouls
in their originiil purity and recStitude ; for the iin of Adam loft
th>it, and God's juftice with-holds it from his pofterity. As
a pure and holy God, he cannot infufe any impurity into the
fouls of m.en ; and as a juft ?,n'l righteous God, he may and
doth with-hold from, or create them void and deftitute of,
that hollnefs and righteonfnefs which was once their happinefs
and glory. Again, it is probably thought by fome, that ori-
ginal liQ comes neither in by the foul alone, nor by the body
alone, apart from the foul, but upon the union and conjunc-
tion of both in one perfon. It is the union of thefe two that
conflitntes a child of Adam, and as fuch only we are capable
of being infected v/ith his fin.
Solid divines, without a daring intrufion into unrevealed
fecrets, proceed by tiie following fteps in anfwering tliis que-
ftion.
1. If it be demanded, Kow it comes to pafs that an infant
becomes guilty of Adam's fin ? the anfwer is, Eecauie he is a
child of Adam by natural generation.
2. But why is he deprived of that original recSlitude with
which Adam was created ? they anfwer, Becaufe Adam loft
it by his fin, and therefore could not tranfmit to his poilerity
what he had loft.
3. Bul how comes he to be inclined to that which is evil ?
the anfwer is, Becaufe he wants that original rectitude, which
Adam had when he was created. For whofoever wants ori-
ginal righteonfnefs, inclines naturally to that which is cvi!.
And fo the propendon of nature to that which is bad, feems
to be by way cf concomitancy with tiie want of original righ-
teoufnefo.
^i8 Oftlje Sinfuini/s
teoufnefs. No allien can be holy which doth not flow from
the image of God in the foul, as its root and principle. And
therefore man being defpoiled of this image of God, there is
no action of any man in a ftate of nature but what is finful and
corrupt. But, as I faid before, it much more concerns us how
to get original corruption removed, than to inquire how it came
in.
This corruption may well be called original fin, becaufe we
have it from our original, it being as old as ourfelves ; and be-
caufe it is tranfmitted from Adam, the origin of mankind ;
and, which is the
Loft thing, becaufe all a£lual tranfgreffions proceed from
it, Matth. XV. ip.j as I have already fhewn.
I fhall {hut up this point with a few inferences,
1. No wonder then that we are born to trouble as the fparks
fly upvt^ard ; that we are attacked and made prifoners as foon
as we come into the world. This fays that the flraight way in
the courfe of juftice would be, that we go from the womb to the
grave, and that the cradle be turned into a coffin. For, in a
fpiritual fenfe, we are all dead born ; and no wonder that na-
tural death fhould feize thofe that are fpiritually dead ; and
that all forts of miferies fhould purfue thofe that are deftitute
of every thing that is good.
2. There is no ground for parents to be lifted up on the ac-
count of children, however numerous and fair. For though
they may have fair faces, they have foul and deformed fouls
by nature ; and natural beauty is far outbalanced by fpiritual
uglinefs. Parents had much need to carry them by faith and
prayer to the fountain of Chrift's blood, to get them wafhed
and purified from their fpiritual uncleannefs.
3. This doctrine lets us fee the abfolute neceflity of Chrifl:
as a Saviour, who alone is able to fave us from the guilt of fin
by his blood, and from the filth and pollution of it by the
wafhing of regeneration and renewing of the Holy Ghofl, and
from the dominion of it by the power of divine grace. '* Ex-
cept a man be born again, he cannot fee the kingdom of God,"
John iii. 3.
4. Lnjllyy See the abfolute necefHty of mortification, of cru-
cifying the flefh ; for from it all adtual fins proceed. A form
of godlinefs will not do. No ; we mufl firike at the root,
otherwife the branches will never die. The confideration of
the total corruption and depravation of our nature fhould
make us all lie low in the dufl before a holy God, watchful
againfl
of Man* s natural State, 319
againft every motion and temptation to fin, reftlefs till we be
delivered from it, and indefatigable in the courfe of the Chri-
ftian warfare. And it calls every one to mourning and la-
menting over the ruins of our nature, and to fupplicating the
God of all grace, that he may cleanfe our polluted fouls, and
walh us from our fins in the blood of Jefus.
OF THE MISERY OF MAN's NATURAL STATE.
Rom. V. 12. — By {>ne man Jin entered into the world, and
death by Jin ; and Jo death pajfed upon all men, for that
all have JiTined.
THESE words teach us a leflbn that all the books of phi-
lofophers could never do. They were fenfible of the
depravity and mifery of human nature ; but how it was de-
praved, and what was the fpring of all the troubles the life
of man is expofed to, they were utterly ignorant. We all
fee a flood of mifery let into the world ; but what way the
fluice was opened, we can only learn from divine revelation.
And in this pafTage we have it, viz. By one man Jin entered
into the world, and mifery followed it clofe at the heels. This
one man was Adam, the natural root, and the federal head of
all mankind, ver. 14. In the words we have,
I. A flood of mifery palling over the world. Death pajfed
upon all men- For underllanding this, ye muft compare it
with Gen. ii. 17. ** In the day that thou eateit thereof, thou
flialt furely die." This awful threatewing is marked to be
accompliflied here. Death there implies lofs of communion
with God, which was evident in the fulfilling of the threat-
ening, Gen. iii. 24. when God drave out the man, viz-
from
J la Of the M'lfery
from paradife, and placed a heavenly guard to prevent man's
accefs to the tree of life. It alfo implies a being under God's
wrath and curfe, as the threatening imports. This is fpi ri-
tual death. It further implies temporal death, a liablenefs to
the miferies of this life, and to death itfelf. Gen. iii. i6. —
19. ; and alfo eternal death ; which appears from man's being
excluded paradife and the tree of life, ver. 22. This threat-
ened death, fays the apoftle, paffed upon all men. " It is ap-
pointed unto all men once to die," viz. a natural death. There
is no difcharge in this war. All men are fpiritually dead,
dead to God and happinefs. And they are all fubje6l to eter-
nal death, in the feparation of both foul and body from God
and the felicity of the other world.
2. How the fluice by which this mifery has overflowed-
the world was opened, (j.) The perfonal caufe was one man,
viz. Adam. (2.) The real caufe was his fin, the fin of eat-
ing the forbidden fruit. This fin was the fin of all ; for all
(viz. on whom death pafled) hanje finned, not in their own
perfons, for infants on whom death has palTed, have not fo
finned ; but have therefore finned in Adam. And this fin of
the firft man is the caufe of all the mifery that has overtaken
the human race.
The text affords the following doftrlne.
DocT. " All mankind, by their fall, loft communion with
God, are under his wrath and curfe, and fo made liable to
all the miferies of this life, to death itfelf, and to the pains of
hell for ever."
In difcourfing from this dodrine, I fliall fhew,
I. That all mankind are made miferable.
II. That this mifery came by their fall in Adam.
III. What that mifery is that hath by the fall overtaken all
mankind.
IV. Deduce fome inferences for application.
I. That mankind, and all mankind, are made miferable,
needs no laborious proof. Sad experience in all ages confirms
the truth of this alfcrtion. Troops of mifery receive us as
foon as we come into the world, whereof fome one or other
always accompany us till we be laid in the grave. Let men
be clothed in rags, or wear a crown, the garment common to
all is mifery. Every figh, tear, or fcrrowful Icck, is a proof
of this.
% II-
of MarCs natufal State. 321
II. That this mifery came upon men by the fall, is alfo clear
from the text. Man came not out of God's hands with the
tear in his eye, or forrow in his heart, or a burden on his
back. He never put on his dole-weed or mourning garment,
till he had by fin made himfelf naked. Death never could
enter the gates of the world, till fin fet them wide open,
Gen. iii. And then one fin let in the flood ; and many fins
followed and increafed it. The firft pilot dafhed the fhip on
a rock, and then all that were in it were caft into a fea of
mifery. Our firft parents fell, and we being in them felt with
them the fad and mournful efFe6ts of their fall.
III. I proceed to fliew what that mifery is which hath by
the fall overtaken all mankind- It may be taken up in thefe
three things
I. Man's lofs by the fall.
3. What he is brought under by it.
3. What he is liable to in confequence of it.
First, Let us view man's lofs by the fall. He has loH
communion with God. He enjoyed it before that fatal pe-
riod ; but now it is gone. It implies two things, i. A fa-
ving intereft in God as his God. Man could then call God
his own God, his Maker, his Huiband, his Friend, his Por-
tion, being in covenant with him. 2. Sweet and comfortable
fociety and fellovvfliip with God : and all this without a me-
diator, God and man not having been enemies or at va-
riance. This fweet and agreeable communion he loft, as ap-
pears from Gen. iii. 8. where it is faid, '* They (our firft pa-
rents) heard the voice of the Lord God walking in the gar-
den in the cool of the day : and Adam and his wife hid them-
felves from the prefence of the Lord God amongft the trees
of the garden." Wb-en God fpoke to hmi before, it was re-
freftiing and comfortable to him ; but now it was a terror
to him i evidently fhewing that all correfpondence was broke
Thus man loft God, Eph. ii. 12. the greateft and the foun-
tain of all other lofles. He is no more the God of fallen men,
till by a new covenant they get a new intereft in him. This
is the greateft of all lofles and miferies. Had the fun been
for ever darkened in the heavens, it had been no fuch lofs as
this. God is the caufe and fountain of all good ; and the lofs
of him muft be the lofs of every thing that is good and ex-
cellent. Man is a mere nothing without God ; a nothing in
nature without his common prefence, and a nothing in hap-
VoL. L . S f pinefs
^2% Of the Mifery
pinefs without his gracious prefence, Pfal. xxx. 5. *' In his
Yavour is life." Pfal. Ixiii. 3. ** Thy loving-kindnefs is bet-
ter than life." That day man fell, the ioundation of the earth
was drawn away, and all fell down together ; the foul and
the life departed from all men, and left them all dead, ha-
ying loft God, the fountain of life and joy. Hence we may
infer,
1. Man is a flave to the devil, 2 Tim. ii. 26. When the
foul is gone, men may do with the body what they will ;
and when God is gone, the devil may do with the foul what
he will. Man without God is like Samfon without his hair,
quite weak and unable to relift his fpiritual enemies, as Sam-
fon to oppofe the Philiftines. Satan has over men in nature
the power of a mafter, Rom. vi. 16. fo that when he bids
them go, they go ; and when to come, they come ; — that
of, a conqueror, aid fo he makes them his (lives and vaf-
fals ; — a id that of a jailor, keeping them faft bound in chains,
fo that they cannot efcape from his clutches. If. Ixi. i.
2. Man has loft his covenant-right to the creatures which
he had when in favour with his Maker ; and therefore Adam
xvas driven out of paradife. Men have no right to the crea-
tures, or their fervice now, but that of common providence,
until it be otherwife reftored by their coming into the bond
of the new covenant.
3. Hence man is in a fruitlefs fearch after happinefs in the
creatures, fet, as a poor infant that hath loft the breads, to.
fuck at the dry hreafts of the creatures, where nothing is to
be niet with but continued difappointments.
4. Man cannot help himfelr, John xv. 5. His help is
alone in God in Chrift, without whom one can do nothing.
He is like a poor infant expofed, that cannot help itfelf,
Ezek. xvi. He is like one grievoufly wounded, who can
neither make a plafter for his wounds nor apply it. Ah !
how miferable is the cafe of man under the fall !
Secondly, Let us confider what man is brought under by
the fall.
1. He is brought under God's wrath. Hence finners are
faid to be " the children of wrath," Eph. ii. 3. Wrath in
God is rnixed with no perturbation, but is pure from all dif-
compofur;^. It uuports,
(i.) That tinners are under the difpleafure of God. He
pan take no delight in them, but his foul loaths them. There
is a holy fire of anger burning in his breafir againft them.
.§^culd the fun be continually under a clouc!, and the heavens
ever
Of Man's natural State. JiJ
ever covered with blacknefs, what a miferable place would the
world be ? But that is nothing to the divine anger : «< Who
knows the power of thine anger r" fays the Pialmift, Pfal. xc.
II.
(2.) God deals with them as with enemies, Nah. i. 2.
<f God is jealous, and the Lord revengeth, the Lord revengeth
and is furious, the Lord will take vengeance on hisadverfaries;
and he refcrveth wrath for his enemies.'' If. i. 24. — " Ah, I
will eafe me of mine adverfaries, and avenge me of mine ene-
mies." To have men in power enemies to us, is fad ; but to
have God an enemy, is beyond exprellion dreadful : feeing
we can neither fight nor flee from him, and he can purfue
the quarrel through all eternity
2. They are under his curfe. Gal. iii. 10, " Curfed is every
one that continueth not in all things which are written in the
book of the law to do them." Now, God's curfe is the bind-
ing over the flnner to all the direful efFecls of his wrath.
This is the dreadful yoke which the broken law wreaths about
the neck of every linner as in a natural ftate. God's curfe is
the tying of a linner to the ftake, that the law and juftice of
God may difburden all their arrows into his foul, and that in
him may meet all the miferies and plagues that flow from the
avenging wrath of God.
Thus every linner, while in a natural ftate, is under the
wrath and curfe of God; a burden on him, that if not remo-
ved by him who was made under the law, and bore the curfe
thereof, will fink finners into the loweft pit of hell.
Thirdly, Let us next conlider what man is liable to, both
in this world and that which is to come.
FivJ}y In this world, he is liable,
I. To all the miferies of this life* Now thefe are two-
fold.
i/?, Outward miferies. There is a flood of thefe that man
is fubje^}: to ; as,
(i) God's curfe upon the creature for our fake, Gen. iii,
17. " Curfed is the ground for thy fake." Under the weight
of this curfe the whole creation groans and travails in pain,
longing for deliverance. It is not the groan of a wearied beaft
deiiring to be difburdened of its load, but a groan the effect
of the fall of man. The treafon and rebellion of man againft
his rightful Lord and Sovereign, brought diftrefs and milery up-
on all that was formed for his ufe ; as when the majffty of a
prince is violated by the rebellion of his fubjecfls, all that belongs
to them, and was before the free gift of the prince, is forfeited
and tak<^n from them. Their lands, palaces, cattlfj even all
8 f 2 ' that
1 14 Of ihe Mijhy
that pertains to them, bear the marks of his fovereign fury.
Confult Deut. xxviii. 15. &c.
(2.) Outward miferies, fuch as fwcrd, famine, and peAilence.
Many times the curfe of the Lord makes the heavens as brafs,
and the earth as iron, binds up the clouds, and reftrains their
necelTary influences, fo that the fruits of the earth are dried
up. It raifes divifiqns, wars, and mutinies in a kingdom. All
the confufions and diforders which are to be feen among men,
are the woful fruits and native refults of lin. It kindles and
blows up the fire of difcord in families, cities, and nations.
This is that fury that brings a fmoking firebrand from hell,
and fets the whole world in a combuftion. Pride and ambi-
tion, covetoufnefs and defire of revenge, have made the world
a ftage of the moft bloody tragedies. We have fome terrible
threatnings vvithrefpedl to thefe judgments, Deut. xxviii. Lev.
xxvi. And they are all fummed up in one verfe, Ezek. v.
17. " I will fend upon you famine, and evil beafts, and they
ihall bereave thee ; and peftilence and blood fliall pafs through
thee, and I will bring the fword upon thee : I the Lord have
fpoken it."
(3.) Miferies on men's bodies, ficknefs and bodily pains, as
burning fevers, languifliing confumptions, diftorting convul-
lions, ugly deformities, gout and gravel, and all the difmal
train of wafting difeafes and acute pains. Sin hath made
man's body a feminary of difeafes, and planted in it the fatal
feeds and principles of corruption and diflbiution, and made
him liable to attacks from all diftempers, from the torturing
ftone to the wafting confumption.
(4.) On our eftates, as lofl};s, croft^es, wrongs, and oppref-
(lons. How often do thofe in trade fuffer heavy lofles by the
bankruptcies of their debtors, by unfair practices, and fini-
ftrous dealings, by cheating and tricking, by extortion and ra*
pine, &c. ?
(5.) On our names, by reproach, difgrace, &c. Many c-
ftates are biarted, and families reduced to poverty and con-
tempt, which fometime have made a good figure in the world.
People arc made to groan under pinching ftraits and wants,
and yet they fcldom conftder the bitter root from which all
this fprings. It is fin that makes men poor, mean, low,
and contemptible in the world, and that brings reproach and
difgrace upon their names, Dsut. xxviii. 37.
(6.) On our employments and callings. Thefe are many
times full of pain, labour, and difappointments. Men earn
wages, and put it into a bag with holes, and they difcjuiet and
vex
Of Man's natural State, 3 2 J
vex themfelves in vain. Whence are our cares and fears but
from iin ? Fear is the ague of the foul that fets it a-ftiaking.
i>ome fear want, and others alarms. Whence come all the
difappointments of our hopes and expectations but from fm ?
When we look for comfort, there is a crofs ; where we expeft
honey and fweetnefs, there we find wormwood and gall.
(7.) On our relations, unequal uncomfortable marriages,
falfe and treacherous friends, harfh and cruel mafters, un-
dutiful and unfaithful fervants. It is fin that makes children
ungrateful and undutiful to parents r they that fhould be as
the fi:aff of their parents old age, are as a fword many times
to pierce their hearts. It is fin that makes wives difobedient
to their hufbands, and to defile their beds.
2dly^ Inward fpiritual miferies : As (r.) " Blindnefs of
mind," Eph. iv. 18. the devil putting out the eyes that would
not receive the light of the gofpel, i Cor. iv. 4. (2.) " A re-
probate fenfe," Rom. i. 28. whereby men are left of God, fo
as to have no fenfe of difcerning betwixt good and evil, but
take bitter for fweet, and fweet for bitter. (3.) " Strong de-
lufions," 2 TheflT. ii. 11. whereby men, forfaking the truth,
cioat on the fancies and imaginations of their own hearts, and
embrace lies for folid truths. (4.) " Hardnefs of heart,'' Rom,
ii. 5. whereby men's hearts are hardened from the fear of the
Lord, and proof againfi: convi^ion, and means ufed for awa-
kening them. (5.) " Vile affeClions," Rom. i. 26. eagerly de-
firing fin and vanity, and all manner of filthinefs, without re-
gard to the dictates of reafon and a natural confcience. (6.)
Lajily^ Fear, forrow, and horror of confcience, which torment
men, embitter life, and often bring death in their train, If*
xxxiii. 14.
2. At the end of this life, man is liable to death, Rom. vio
23. " The wages of fin is death.*' The foul mufi: be fepara-
ted from the body ; the man falls into the hands of the king
of terrors, and goes down to the houfe appointed for all li-
ving.
OhjeSi, But if thefe things be the efFeifts of the fall, how
comes it that thofe who are delivered from the curfe of
the law and the wrath of God by Jefus Chrift, fufiain thefe
outward miferies, and die as well as others ? Anf. Becaufe
the delivery is but impcrfedl •, but when they fhall be free
from fin, they fiiall be free from all thefe. In the mean time
there is a great difference betwixt them: for the fi:ing of God's
wrath as a judge is taken out of them to the godly, and they
are not accomplifliments of the threatenings of the covenant of
works.
326 Of the Mtfer^
works, Rom. vi. 14. but of thofe of the covenant of grace,
Pfal. Ixxxix. 31. 32. 33.: and why may not the Lord take
fome of thofe things threatened under the covenant of works,
and give them a gofpel-die, and inflidl them according to the
fecond covenant, as well as he does with the commands, which
they are ftill obliged to obey ?
Secondly, Let us confider what man is liable to in the world
to come. He is liable to the pains of hell for ever. There
the Jordan of wrath will overflow all its banks, and that
throughout eternal ag^. Thefe pains of hell confift in two
things, the punifhment of lofs, and the punifhment of fenfe.
1. In the punifhment of lofs. This is unfpeakably great,
and cannot be fufficiently fet forth by the tongue of man.
I fliall only glance at it a little, without enlarging on particu-
lars, (i.) They will lofe all the good things which they en-
joyed here in the world, their wealth, their riches, their pro-
fits and pleafures, and whatever things they fet their heart on
while here. (2.) The favourable prci'ence and enjoyment of
God and Chrift. They will be for ever banilhed from the
beatific vilion of God in glory. For he will fay to them at the
laft day, *' Depart from me, ye curfed, into everlafting fire,
prepared for the devil and his angels," Matth. xxv. 41. (3.)
The blefled company and fociety of the holy angels and glo-
rified faints in heaven. (4.) All the glory and blefTednefs a-
bove. (5.) All pity and compaflion, having none to commi-
ferate their condition, or regard their pain. (6.) All hope
and expecTcation of deliverance and outgate from their mifery.
(7.) Ail poflibility of deliverance from their torments. The
door of the pit (hall be Ihut upon them for ever, and their
fetters fliall never be loofed. Thus finners in hell fhall lofe
every thing that is good and agreeable, even God the chief
good, and all the happinefs he has prepared for them that
love him.
2. In the punifhment of fenfe. They fliall fufFcr the moil
grievous torments both in foul and body, and that without in-
termiffion, for evermore. Thefe torments are beyond expref-
lion, and our mofb fearful thoughts cannot equal the horror
of them. *» Who knows the power of thine anger.'"' fays the
Pfilmift. No man can tell what thofe plagues and woes are
which infinite jullice and almighty power hath prepared for
obftinate finners. O that we may be prevailed upon to flee
from this wrath that is to come, that fo we may not fall into
the hands of the living God, and may not be made tlie dread-
ful obje^rts of everlafting vengeance.
Cf Matins natural State.
:)" I
I conclude with a few inferences.
1. See here the great evil of fin. Tvlany reckon it but a
Tnall matter to tranfgrefs God's holy and righteous law. They
can curfe and fwear, lie and fteal, and commit many other
enormous crimes, and yet have no trouble or remorfe about
jr. But if they would conflder the dreadful cfTcifls of fin, they
would be of another mind. Sin is the worft of evils, and big
with all kinds of evils whatfoever. It has brought a flood of
miferies into the world, which has overflowed the whole crea-
tion, under the weight of which the earth and all its inhabit-
ants are groaning. It is the great makebate between God
and finners ; it has fliut the door of accefs to God upon us,
and expofed us to his wrath and curfe in tliis life aad that
which is to come.
2. Woful is the cafe of all who are in a ftate of nature.
They are far from God ; they have no interefi: in or fellow*
lliip with him ; they are under his wrath and curfe, liable to
all the miferies of this life, and to the vengeance of eternal
fire in the world to come. Tiiey are fallen under the power
and tyranny of the devil, and if mercy prevent not, fiiall
d\vd\ with him in the lake that burneth with fire and brim-
fione for ever. "Whatever your firuation and circumftances
in the world may be, O ye that are yet in your natural fiiate,
ye are in a miferable condition ; for ye are without God, the
fountain of all good. Ye may read, pray, and communicatej
but ye can have no communion with God. Men may be
pleated with and blefs you ; but ye are under God's wrath and
curfe ; and will continue fo till ye by faith embrace God in
Chrifi: as your God.
3. Lajilvi Arife, O ye finners who are yet in your natural
ftate, and depart ; for this is not your reft. Come to the
Lord Jefus, who alone can open the door of accefs to God,
whofe blood quenches the fire of v/rath, and who can deliver
fro n the curfe of the law. AV^ho would fiay in a houfe ready
to fall ? who can fleep found in a cafe where God is an ene^
r.v ? Lay thefe things ferioufiy to heart, and flee from the
wrath ye lie under, for the plague is begun already 5 and
fpeedily flee from the wrath to come : for it is a fearful thing
\o fall into the hands of the living God.
OF
or ELECTION TO EVERLASTING LIFE.
Eph. i. 3. 4. 5. — Blejfed be the God and Father of our Lord J'e^
/us Chrifti who hath hlejjed us with all fpirtiual hlejftngs in
heavenly places in Chrijl, j^ccording as he hath chofen us in
him, before the foundation of the world, that we Jloould he holp
and without blame before him in love : having predefinated us
unto the adoption of children by yefus Chrijl to himfelf accord'
ing to the good pleafure of his wilL
THE anfwer to the queftlon, <* Did God leave all mankind
to peridi in the eftate of lin and mifery ?" contains two
heads of dodlrine, of great importance in the Chriftian fyftem,
viz. the doctrine of ele<5bion, and the covenant of grace, each
of which I Ihall fpealc to diftin<Stly. 1 (hall difcourfe of the
firfl from the text now read. In which we have,
1. A party brought out of their natural ftate into a ftate of
falvation, ver. 3.-7/^/60 hath blejfed us with all fpiritual blef-
Jtngs in heavenly places. For whereas by nature they were un-
der the curfe, now they arc bleiTed, and that plentifully, with
all bleflings, not temporal only, but fpiritual and heavenly,
coming from heaven, and to be confummated there.
2. The perfon by whom they are brought into this ftate.
It is by the Redeemer, as the purchafer. God the Father be-
flows them, as the Father of Chrifi:, viz. for his lake. And
they are blefled in Chriji, upon the account of his merit, and
Coming from him as their Head.
3. Who thofe are whom God brings out of their natural ftatc
a inte
Of EleBion to Everlajling Life^ 329
into a ftate of grace ; the eIe<SV, ver. 4. 5. According as he hath
chofen us in him^ &c. Where confider,
(i.) Ele£tion itfeif, he hath chofen us^ feparated us from o-
thers in his purpofe and decree, feledled us from among the
reft of mankind, whom he pafTed by and left to perifh in
their natural ftate.
(2.) That to which they are elected ; that is, to falvation,
and the means leading thereto. The means are, fandlification,
that ive pjGuld he holy, and without blame before him in love ;
and adoption, ver. 5. that whereas they are by nature chil-
dren of the devil, they fhould be children of God. The
end is everlafting life in heaven ; for that is imported in a-
doption, Rom. viii. 23. as the inheritance of the children of
God.
(3.) Through whom this decree is to be executed, in him ;
that is, Chrift, whom the Father chofe to be the head of
the ele6l, through whom he would fave them.
(4.) When God eledted them, before the foundation of tht
worlds ere they were created ; that is, from eternity ; as ap-
pears from what our Lord fays to his Father, John xvii. 24.
'* Thou lovedft me before the foundation of the world j'*
which can denote nothing elfe than from eternity.
(5.) That which moved him to eledt them, according to
the good pleafure of his will ; that is, his mere good pleafure,
fo he would do it *, and there was nothing without himfelf to
move him thereto.
The words afford a foundation for the following doc-
trine.
DocT. « God left not all mankind to perifti in the ftate
of fm and mifery, hut having from all eternity elefted fome
to everlafting life, brings them into a ftate of falvation by 3
Redeemer."
In illuftrating this doctrine, I (hall fhew,
I. W^hat election is.
II. Who are elcded.
III. What they are chofen to.
IV. The properties of this election.
V. That all the eleft, and only they, are in time brought
out of a ftate of fm and mifery into a ftate of falvation,
VI. By whom they are faved.
VII. Laflyy Conclude with fome improvement.
Vol. I. Tt I. Our
33^ O/EleBion to E'uerlqftlng L'tfe.
I. Our firft buiinefs is, to fhew what eledlion is. It is tiiai*
decree of God whereby fome men are chofen out from a-
mong the reft of mankind, and appointed to obtain eternal
life by Jefus Chrift, flowing from the mere good pleafare of
God j as appears from the text. So the eleiSl are they whom
God has chofen to everlafting life, Afts xiii. 48. God feeing
all mankind loft in Adam from all eternity, in his decree fe-
parated fome from among them, to be redeemed by his Son,
ianiStified by his Spirit, and brought to glory.
II. I proceed to fhew who are elected. Who they are in
particular, God only knows ; but in general we fay,
That it is not all men, but fome only. For where all are
taken, there is no choice made. To fay that God has made
choice, plainly imports that others are not chofen, but pafTed
by. And fo there is another party of men who are reproba-
ted ; that is, whom God has not chofen to life, but has de«
creed to let them lie in their natural ftate, and to damn them
for their iins, Jude 4. ; whom he fhews not faving mercy
unto, but hardens, they firft hardening themfelves, Rom.
sx. 18. Here is no injuftice in God, feeing he might have
left all to perifh as well as fome. This is alio clear from plain
fcripture, Math xx. 16. " Many are called, but few chofen.'^
Whence alfo it is plain, that the ele(St are the lefTer number
of the world, Matth. vii. 13. 14. " Enter ye in at the ftrait
gate, Cfays Chrift) ; for wide is the gate, and broad is the
way that leadeth to deftrudion, and many there be which
go in thereat : Becaufe ftrait is the gate, and narrow is the
way which leadeth unto life, and few there be that find it.'*
They are a little fiocl^ Luke xii. 32. Yet the efficacy of the
Lord's love and Chrift's death is more and greater than that
of Adam's fin, feeing it is greater to fave one foul than to ruin
all. And further, the fcripture teaches, that though God has
his own of all forts, yet it is not of thofe that are higheft a-
mong men, and moft honourable, that God has moft made up
this bleffed company, i Cor. i. 26. 27. 28. " Ye fee your call-
ing, how that not many wife men after the fiefh, not many
mighty, not many noble are called. But God hath chofen
the foolifti things of the world to confound the wife ; and
God hath chofen the weak things of the world to confound
the things which are mighty ; and bafe things of the world,
and things which are defpifed, hath God chofen, yea, and
things which are not, to bring to nought things that are."
, T'ae next head is, to fhew v/hat they are chofen to.
I
O/EIeBion to Everiqflmg Life, 331
1. They are chofen to be partakers of everlafting life.
Hence the fcripture fpeaks of fome being << ordained to eter-
nal life," A(5ts xiii. 48. and of " appointing them to obtain
falvation," i ThefT. v. 9. God appoints fome to be rich, great,
and honourable, fome to be low and mean in the world ; and
others to be in a middle ftation, objects neither of envy nor
contempt : but elefling love appoints thofe on whom it falls
to be faved from iin, and all the ruins of the fall \ its great
view is to eternal glory in heaven. To this they were appoint-
ed before they had a being.
2. They are chofen alfo to grace as the mean, as well as
to glory asthj end. God's predeftinating of them to eternal
bleflednefs includes both, as in the text ; and it further ap-
pears from 2 ThefT. ii. 13. <* God hath from the beginnm'g
chofen you to falvation through fanclification of the Spirit
and belief of the truth.'* Hence faith is held out as a certain
confequent of ele(ftion, A6fs xiii. 48. " As many as were or-
dained unto eternal life, believed.'' The man who intends to
dwell in a houfe yet unbuilt, intends alfo the means by
which it maybe made a fit habitation. So God having from
eternity pitched on a feledt number of the ruined race of man-
kind as objects of his love, and having predeftinated them to
everlafting life, intended alfo the means neceflary and pro-
per for obtaining that glorious end. And therefore there is
no ground from the decree of election to flight the means of
falvation. God has fo joined the end and the means, that
none can put them afunder.
IV. Let us confider the properties of eledion.
I. It is altogether free, without any moving caufe, but
God's mere good pleafure. No reafon can be found for this
but only in the bofoni of God. There is nothing before, or
above, or without his purpofe, that can be pitched upon as
the caufe of all that grace and goodnefs that he bellows upon
his cliofen ones. There was no merit or motive in them, as
Chrifl told his difciples, John Jtv. 16. " Ye have not chofen
me, but I have chofen you." His choice is antecedent to
ours. The perfons who are flngled out to be the objedts of
his fpecial grace, were a part of loft mankind, the fame by
nature with others who were pafTed by, and left to perifh in
their fin. When God had all Adam's numerous progeny
under the view of his all-feeing eye, he chofe fome, and
pafl'ed by others. He found nothing in the creature to caft
the balance of his choice, or to determine it to one more
than another. Thofe that were rejeded were as eligible as
T t 2 thofe
33^ Of EleBion to lE'verlaJiing Life*
thofe that were chofen. They were all his creatures, and
all alike obnoxious to his wrath by fin. It was grace alone
that made the difference. So the prophet argues, Mai. i. 2. 3.
*' I have loved you, faith the Lord : yet ye fay, Wherein haft
thou loved us ? was not Efau Jacob's brother ? faith the Lord :
yet I loved Jacob, and I hated Efau." And this is abundantly
clear in the text. Why doth God write feme men's names
in the book of life, and leave out others ? why doth he in-
rol fome whom he intends to make citizens of Zion, and
heirs of immortal glory, and refufe to put others in his re-
gift er ? The text tells us, it is the good pleafure of his will.
You may, fays an eminent divine, render a reafon for many
of God's actions, till you come to this, which is the top and
foundation of all ; and this a6l can be reduced to no other
head of reafon, but to that of his royal preivogative. If
you inquire. Why doth God fave fome, and condemn others
at laft ? the reafon is, becaufe of the faith of the one, and
the unbelief of the other. But why do fome men believe? It
is becaufe God hath not only given them the means of grace,
but accompanied thefe means with the povv^er and eff.cacy of
the Spirit. But why did God accompany thefe means with
the efficacy of his Spirit in feme, and not in others ? It is
becaufe he decreed by his grace to prepare them for glory.
But why did he decree and chufe fome to glory, and not
others ? Into what can you refolve this, but only into his
fovereign pleafure ? Salvation and damnation at the laft up-
fhot are a£ts of God as the righteous Judge and Governor of
the world, giving life and eternal happinefs to believers, and
in{li(^ing death and eternal mifery upon unbelievers, con-
formable to his own law. Men may render a reafon for
thefe proceedings. But the choice of fome, and the prete-
rition of others, is an a£i of Gcd as he is a fovereign mo-
narch, before any law was aftually tranfgreffed, becaufe
not a61ually given. What reafon can be given for his ad-
vancing one part of matter to the noble dignity cf a Har,
and leaving another part to make up the dark body cf the
earth ? to compaft one part into a glorious fun, and another
part into a hard rock, but his royal prerogative ? What is
the reafon that .a prince fubjeds one malefadlor to condign
puniftiment, and lifts up another to a place of profit and
truft ? It is merely becaufe he will, Rom ix. 18. Hence
we may infer,
(1.) That God did not chufe men to everlafting life and
happinefs for any moral perfe61:ion that he faw in them ;
Ijecaufe he converts thofe, and changes them by his grace,
who
of Ekclion to Everlnjling Life
\:>^
who are moft finful and profligate, as the Gentiles, who were
foaked in idolatry and fuperftition. He found more faith
among the Romans, who were Pagan idolaters, than among
the Jews, who were the peculiar people of God, and to whom
his heavenly oracles were committed. He planted a faint-
fliip at Corinth, a place notorious for the infamous worfliip
of Venus, a fuperftition attended with the grofleft unclean-
nefs ; and at Ephefus, that prefented the world with a cup
of fornication in the temple of Diana. And what character
had the Cretians from one of their own poets, mentioned
by the apoflle in his epiftle to Titus, whom he had placed
among them to further the procrrefs of the gofpel, but the
vileft and mcfl abominable ? liars, and not to be credited ;
evil hearts, not to be aiTociated with ; flow bellies, fit for
no fervice. Now, what merit and attractive v^^as here ?
What invitements could he have from lying, beafliinefs, and
gluttony, but only from his own fovereignty ? By tliis he
plucked firebrands out of the burning, while he left llraighter
and more comely Hicks to confume to adies.
(2.) God doth not chufe men to grace and glory for any
civil perfection that is in them ; becaufe he calls and renews
the moil defpicable. He doth not elevate nature to grace on
account of wealth or honour, or any civil flation and dig-
nities in the world, i Cor. i. 26. forecited. A purple
robe is very feldom decked and adorned with the jewel of
grace. He takes more of the mouldy clay, than of refined
dud, to call into his image, and lodges his treatures mere in
the earthly veffels, than in the v/orld's golden ones. Should
God impart his grace mod: to thofe who abound in v.'ealth
and honour, it had laid a foundation for men to think, that
he had been moved by thofe vulgarly efleemed excellencies,
and to indulge them more than others. But fuch a conceit
languiflieth, and falls to the ground, v\'hen we behold the
fubjeds of divine grace as void originally of any allure-
ments as they are full of provocations.
(3.^ Their forafeen faith and good works, or perfeverance
in either of them, are not the caufe of eledion ; becaufe
thefe are the fruits and effefls, and therefore cannot be the
caufes of eleClion, Rom. viii. 29. Acts xiii. 48. It is clear
alfo from this text, where it is faid, they are chofen to be
holy, and to adoption, and therefore to faith, by which we
obtain ir, John i. 12. God did not chufe and cleft men to
grace and glory becaufe they were holy, or becaufe he did
forefee that they would be fo, but that he might purify and
make them holy. And let it be obferved, that the fcripture
attributes
334 Q/" Ele^ion to Everlajling Life*
attributes eleftion only to God's good pleafure, Rom. is,
II. 13. 16. Matthxi. 25. And indeed, if it depended on
forefeen faith or good works, we fliould rather be faid to
chufe God than he to chufe us.
(4.) God did not chufe fome to life and happinefs, be-
caufe he was under any obligation to do fo. He is in-
debted to none, and he ts difobliged by all. He was under
no' tie to pity nian's mifery, and repair the ruins of the
fall. He owes no more debt to fallen man than to fallen
angels, to reflore them to their firft flation by a fuperlative
grace. God as a Sovereign gave laws to man, and ilrength
fufficient to obferve them. Now, what obligation is upon
God to repair that flrength which man hath wilfully loft,
^.nd to pull him out of that miferable pit into which he had
voluntarily plunged himfelf ? None at all. So then there
was nothing in the ele61: more than others to move God to
chufe them either to grace or glory. It was, and muft be,
the gracious iffiie and refult of his fovereign will and mere
good pleafure.
2. Eleftion is eternal. They are elected from all eternity,
Eph, i. 4. chofen before the foundation of the world. 2 Tim.
i. 9. " He hath faved us, and called us with an holy call-
ling, not according to our works, but according to his own
purpofe and grace which was given us in Chrift Jefus before,
the world began." All God*s decrees are eternal, Eph. i,
II. " We are predeilinated according to the purpofe of
him who worketh all things after the counfel of his own
will. God takes no new counfels, to do which would be
inconfiftent with his infinite perfe6tion. Becaufe God is
eternal, his purpofes muft be of equal duration with his
exiftence. And to imagine that an infinitely wife and fove-
reign Being exifted from eternity, without any fore-
thought, or refolution what to do, would be to fuppofe him
to be undetermined or unrefolved, at the time of his giving
being to all things. And to fuppofe that the divine will is ca-
pable of new determinations, is to argue him to be imperfe6l ;
which would be as much an inftance of mutability in him,
as for him to alter his purpofe. Eledion to everlafting
life niuft therefore he eternal.
3 It is particular and definite. God has chofen a certain
number of the children of men to life, whom he knows by
name, fo as they can neither be more nor fewer. Hence
their names ^re faid to be written in the book of life, Luke
s. 20. Phil. iv. 3. ; and others are faid not to be written there.
Rev. xvii. 8. Though they are known to none, yet God
knows
of El e Ellon to Everlajllng Life, 33;
knows them all, 2 Tim. ii. 19. And they are given to
Chrift, John xvii. 9. Therefore God's dc^cree of eledion
is not a general decree only to fave all that fiiall believe and
perfevere in the faith ; for that way it might happen that
none at all might be faved.
4. It is fecret, or cannot be known, till God be pleafed
to difcover it. Hence it is called " the myftery of his will,"
Eph. i. 9. ; as being hid in God from before the foundation
of the world, and would for ever have been fo, had he not
difcovered it in his word.
5. It is unchangeable. Mutability is an imperfedion pe-
culiar to creatures. As the l^ail change in God's under-
itanding, fo as to know more or lefs than that hid from eter-
nity, would be an inftance of imperfeftion ; the fame mull
be faid with refpeft to his holy will, which cannot be fuf-
ceptible of new determinations. Though there are many
changes in the external difpenfations of his providence, which
are the refult of his will, as well as the efFefts of his pov/er 5
yet there is no fhadow of change in his purpofe. No un-
forefeen occurrence can render it expedient for God to
change his mind, nor can any higher power oblige him to
do it ; nor can any defedt of power to accomplifh his defigns,
induce him to alter his purpofe. Thofe who are once eledted
can never be reprobated. All that are elefted fliall moll
certainly be faved. None of them can be left to perilh.
For all the divine purpofes are unchangeable, and muft be
fulfilled, If. xlvi. 10. ; and this in particular, 2 Tim. ii. 19.
Ele6tion is the foundation of God's houfe, laid hy his own
hand, which cannot be fhaken, but Hands fure j and a fealed
foundation, as men feal what they will have ; a feal of two
parts fecuring it ; on God's part, God loves and keeps them
that are his, that they fall not away ; on our part, the fame
God takes care that his ele6l depart from iniquity. It is
not pollible they can be totally and finally deceived, Matth.
Kxiv. 24. ; and whom God has chofen he glorifies, Rom.
viii. 29. 30. When we are bid make our election fure, it
is meant of certainty and aflurance as to our knowledge of
it, and by no means of God's purpofe.
. V. The next thing is to fhew, that all the elect, and they
only, are in time brought out of a ftate of fin and mifery
into a ftate of falvation.
I. All the ele£t are redeemed by Chrift, John x. 15. " I
lay down roy life for the flieep," fays he. They are all in
due
33^ ^f E^^^°^^^ ^^ Everlnjl'ing Life,
due time, by the power of the Spirit, regenerated, converted,
and brought to Chrift, and get faith to lay hold on him, John
vi. 37. " All that the Father giveth me fhall come tome.'*
Adts xiii. 48. " As many as were ordained to eternal life
believed.'* Everiafting love at length breaks forth in bring-
ing them to grace, Jer. xxxi. 3. " I have loved thee with an
everlafling lovej therefore with loving-kindnefs have I drawn
thee." They are all juftified, adopted, and fan<5lified, Rom.
viii. 30. ; and all of them perfevere in grace, John xvii. 12.
I Pet. i. 5. And all this by virtue of their eledion. Tit.
ii. 14.
2. None other but the eleft are brought into a ftate of
falvation ; none but they are redeemed, fan£tified, and be-
lieve in the Lord Jefus Chrift, John xvii. 9. Chrift prays not
for them. Thofe that perifh were never redeemed, nor ex-
perienced a faving change palling upon them, as appears from
Rom. viii. 29. 30. and i John ii. 19. God has pafTed them
by, and fufFers them to perifh in their lin and guilt.
VI. I come to fliew by whom the ele(51: are faved. It is by
Chrift the Redeemer. Hence the apoftle fays. Tit. iii. 4. 5. 6.
<« After that the kindnefs and love of God our Saviour to-
ward man appeared, not by works of righteoufnefs which
we have done, but according to his mercy he faved us by the
wafliing of regeneration, and renewing of the Holy Ghoft :
which he fiied on us abundantly, through Jefus Chrift our
Saviour." There is no other way of falvation but by him,
A£ls iv. ;2. By him is all grace and glory purchafed, and
by his fatisfaflion there is a way opened for the venting of
mercy with the good leave of juftice. More particularly,
I. Before the eleft could be delivered from that ftate of
fin and mifery into which they had brought themfelves, a va-
luable fatisfadtion behoved to be given to the juftice of God
for the injury done by lin. It is evident from fcripture, that
God ftood upon full fatisfa(Stion, and would not remit gne
iin without it. Several things plead ftrongly for this :
As, (i.) The infinite purity and holinefs of God. There
is a contrariety in fin to the holinefs of his nature, which is
his peculiar glory ; and from thence his hatred of it doth
arife, which is as efTcntial to him as his love to himfeif.
The infinite purity and rectitude of his nature infers themort
perfedl abhorrence of whatever is oppofite to it. Hence
fays the Pfalmift, Pfal. v. 4. 5. " Thou art not a God that
ha;h pleafure in wickednels : neither (hall ev! dwell Vv'ith
% thee.
Of EleBion to Evcrlafllng Life. 337
thee. The foolifli {hali not ftancl in thy fight : thou hateft
all workers of iniquity.'' God cannot but hate all the workers
of iniquity, and he cannot but punifh them. His hohnefs
is not only voluntary, but by neceflity of nature. He is of
purer eyes than to behold evil, and cannot look on ini-
quity.
(2.) The juftice of God pleads for a valuable fatisfadlion
for fin. And here we are not to conllder God as a private
perfon wronged, but as the righteous Judge and Governor
of the world, and the fovereign Prote(5tor of thofe facred laws
by which the reafonable creature is to be c!ire(5led. Now,
as it was moft reafonable and convenient, that at the firft
giving of the law he fhould lay the' ftrongeft reftraint upon
man for preventing fin by the threatening of death •, fo it
was moft juft and congruous, when the law was broken by
man*s rebellion, that the penalty Ihould be infli(ft:ed either
upon the perfon of the offender, according to the immediate
intent of the lavv^, or that fatlsfaction equivalent to the of-
fence fliould be made, that the majefty and purity of God
might appear in his juftice. He is the Judge of all the
earth, and cannot but do right.
(3.) The wifdom of God, by which he governs the rational
world, admits not of a difpenfation or relaxation of the
threatening v/ithout a valuable fatisfadtion. For it is as good
to have no king as no laws for government, and as good to
have no law as no penalty, and as good that no penalty
be annexed to the law as no execution of it. Hence,
fays a learned divine, It is altogether indecent, efpecially
to the wifdom and righteoufnefs of God, that that which
provoketh the execution of the law fliquld procure the abro-
gation of it, as that fhould fupplant and undermine the law,
for the alone prevention of which the law was made. How
could it be expected, that men ftiould fear and tremble be-
fore God, when they fhould find themfelyes more feared than
hurt by his threatenings againft fin ?
(4.) The truth and veracity of God required a fatisfaction
for fin. The v/ord had gone out of God's mouth, ".In the
day that thou eateft thereof thou flialt furely die ;" and again
it is faid, <* Curfed is every one that continueth not in all
things which are written in the book of the law to do them."
Now, this fentence was immutable, and the word that had
gone out of his mouth muft ftand. Had God violated his
truth by difpenftng with the punifhment threatened, he had
rendered himfelf an unfit obje(fl of truft ; he had expofed
Vol. I. ■ U u all
3^3 5 ^f E-hBlon to Everhjling Life,
all the promifes or threatenings which he fhoulci have made
after man's impunity, to the mockery and contempt of the
offender, and excluded his word from any credit with man
for the future. And therefore God's word could not fall to
the ground \yithout an accomplifhment. Heaven and earth
Ihall pafs away, but his word fhall ftand firm. He will be
true to his threatenings, though thoufands and millions fliould
perifh.
1. As ratisfa(^ion to juftice was necefTary, and that whicj:i
God inlifted upon, fo the ele6t could not give it themfelves,
neither was there any creature in heaven or earth that could
do it for them. Heaven and earth were at an infinite lofs to
find out a ranfom for their fouls. We may apply to this
purpofe v.'hat we have, If. Ixiii. 5. " I looked, and there was
none to help ; and I w^ondercd that there \yas none to up-
hold." This is the defperate and forlorn condition of thq
cledb by nature as well as others.
3. God pitched upon Chrili: in his infinite grace and wif-
dom as the liUeft perfon for managing this grand defign.
Hence it isfaiJ, " I have laid help upon one that is mighty."
And the apofile faith, he " hath fet him forth to be a pro-
pitiation for fin.'' On this account he is called ** his fervant
whom he hath chofen, and his elecl in vdiom his foul de-
lighteth." God fpeaks to them, as Job xxxiii. 24. " Deliver
him from going down to the pit : I have found a ranfom."
4. Chrift accepted the office of a Redeemer, and engaged
to make his foul an offering for fin. He cheerfully under-
took this work in that eternal tranfa^lion that was between
the Father and him. He was content to ft:and in the elect's
room, and to fubmit himfelf to the terrible flrokes of vin-
di£live juflice. He is brought in by the Pfalmift offering
himfelf as a Surety in their ftead, Pfal. xl. 6. 7. ** Sacrifice
and offering thou didft not defire, &c. Then faid I, Lo, I
come," 3cc. He willingly yielded to all the conditions requi-
fite for the accomplifhment of our redemption. He was
content to take a body, that he might be capable to fuffer.
The debt could not be paid, nor the articles of the covenant
performed, but in the human nature. He was therefore
to have a nature capable of and prepared for fufferings.
Hence it is faid, Heb. x. 5. " Sacrifice and offering thou
wouldfl not ; but a body haft thou prepared me." It beho-
ved him to have a body to fuffer that which was reprefented
by thefe legal facrifices wherein God took no pleafure. And
he took a body of fiefh, furrounded with the infirmities of
Of KleBion to E'uerlafling Life, 3^9
Oiir fallen nature, lin only excepted. He condefcended to lay
afide the robes of his glorj, to make himfelf of no repu-
tation, to take upon him the form of a fervant, and be found
in the likenefs of men.
5. Chrift fatisfied offended juftice in the room of the ele6tj
and purchafed eternal redemption for them. " He became
obedient unto death, even the death of the crofs," Phil. ii.
8. This was the prime article in the covenant of grace,
** When he fhall make his foul an offering for fin, he fhall
fee his feed," If. liii. 10. God required this facrifice ex-
clufive of all others in the firft treaty. " Sacrifice and burnt-
offerings thou wouldft not ; in them thou hadft no pleafure :
then faid I, Lo, I come," &.c. Thefe facrifices were en-
tirely ufelefs for the fatisfa£tion of juflice, though fit to pre-
figure the grand facrifice that God intended. It was by the
death of Chriil alone that redemption was purchafed for
men, Rom. v. 10. Eph. ii, 13. Col. i. 21. And when he
was upon the crofs, he cried, " It is finifhed ;" that is,
the work of redemption is accomplifhed ; I have done all
that was appointed for me to do ; the articles on my part
are now fulfilled ; there remain no more deaths for me to
fuffer.
Thus the elect are faved by the Lord Jefus Chrifl.
I fliall conclude all with a few inferences.
I. Behold here the freedom and glory of fovereign grace,
which is the fole caufe why God did not leave all mankind
to perifh in the ftate of fin and mifery, as he did the fallen
angels. He was no more obliged to the one than the other.
Why did he chufe any of the fallen race of men to grace
and glory ? It was his mere good pleafure to pitch on fome,
and pafs by ethers. He could have been without them all,
without any fpot either on his happinefs or juftice ; but out
of his mere good pleafure he pitched his love on a fele^l
number, in whom he will dilplay the invincible efficacy of
his fovereign grace, and thereby bring them to the fruition
of glory. This proceeds from his abfolute fovereignty.
Juftice or injuftice comes not into confideration here. If he
had pleafed, he might have made all the objects of his love ;
and if he had pleafed, he might have chofen none, but
liave fuffered Adam and all his numerous offspring to fink
eternally into the pit of perdition. ]t was in his fupreme
power to have left all mankind under the rack of bis ju-
'lice : and, by the fame right of dominion, he may pick out
U u 2 fome
34® Of EleBion to Everlafiing Life.
fome men from the common mafs, and lay afide others to
bgar the punlfhment of their crimes. There is no caufe in
the creature, but all in God. It muft be refolved into his
fovereign will. So it is faid, Rom. ix. I5. 16. " He faith
to Mofes, " I will have mercy on whom I will have mercy,
and I will have compajQion on whom I will have compaffion.
So then it is not of him that willeth, nor of him that run-
neth, but of God that iheweth mercy." And yet God did
not will without wifdom. He did not chufe hand over head,
and ad by mere v^iil without reafon and underftanding.
An infinite wifdom is far from fuch a kind of procedure.
But the reufon of God's proceedings is infcrutable to us,
unlefs we could underftand God as well as he underftands
himfelf. The rays of his infinite wifdom are too bright and
dazzling for our w^eak and ihallow capacities. The apoftle
acknowledges not only a wifdom in his proceeding, but
riches and a treafure of wifdom ; and not only that, but a
depth and vaflnefs of thefe riches of wifdom ; but was whol-
ly incapable to give a fcheme and inventory of it. Hence
he cries out, Rom. xi. "^^t^. " O the depth of the riches both
of the wifdom and knowledge of God ! how unfearchable
are his judgments, and his ways pall finding out !" Let us
humbly adore the divine fovereignty. We fhould caft our-
felves down at God's feet, with a full refignation of our-
felves to his fovereign pleafure. This is a more becoming
carriage in a Chriiliaii, than contentious endeavours to mea-
fure God by our line.
2. This dodrine fliould flop mens murmurings, and filence
all their pleadings with or againfl: God. O what flrivings
are there fometimes in the hearts of men about God's abfo-
lute fovereignty in eledling fome and rejecting others ? The
apodle infids much upon this in Rom. ix. where, having
reprefented the Lord fpeaking thus by Mofes, ver. 15. "I
■will have mercy on whom I will have mercy, and f will
have compafTion on whom I will have companion ;"
he prcfently prevents an objedion, or the flrife of man
v/ith Gcd about that faying, ver. 19. " Thou w-ilt fay
then unto me. Why dotli he yet find fault? for who
hatli refilled his will ?" This is man's plea againfl
the fovereign will of Gcd. But what faith the Lord by the
apoftle to fuch a pleader ? W^e have his reproof of him for
an anfwcr, in ver. 20. " Nay but, O man, who art thou
that repliefl againfl God ? fhall the thing formed fay unto
him that formed it, W^hy haft thou m^de me thus ?" The
apofllc brings in this argument as to man's eternal flate. He
mull
Of EleBioti to Everlajiing Life. 34J1
muft not ftrive with God about that. He mull not faj.
Why doth God find fault with man ? His abfolute power
is his reafon why he difpofeth thus or thus of thee, or any
other man. He will give thee no account why it is fo;
but his own will to have it fo. He may chufe fome for the
glory of, his rich, free, and fovereign grace, and leave others
to perilh in their fins for the glory of his power and juftice.
This fhould Itop mens mouths, and make them fit down
quietly under all God's dealings.
3 This is ground of humility and admiration to the ele£t
of God, and lets them fee to what they owe the difference
that is between them and others, even to free grace. Thofe
who are paiTed by were as eligible as thofe that were chofen.
Tliough God hath dignified them, and raifed them to be
heirs of glory, yet they were heirs of wrath, and no better
than others by nature, Eph. ii. 3. Well may they fay with
David in another cafe, " Lord, what am J, or what is my
father's houfe, that thou hall brought me hitherto? All
were in the fame corrupt mafs, and nothing but free
grace made the difference between the elefted and the non-
eleded.
4. Then the elecl fball not perfifl in their infidelity and
natural ftate, but fball all be effcclually called and brought
in to Chrift. Whatever good things God hath purpo-
fed for them fliall furely be conferred upon and wrought
in. them by the irrefifiible efficacy of his powerful grace.
God's counfel fball Hand, and he will do all his pleafure.
5. Then people may know that they are ele(ited. Hence
is that exhortation, 2 Pet. i. 10. *« Give diligence to make
your calling and eie<^ion fure." Though we-<:annot break
ill at the firfl hand upon the fecrets of God, yet if we do
believe in the Lord Jcfus Chriil, receive him as our only Sa-
viour, and fubmit to him as our Lord and Sovereign, we
may know that we are eledied, feeing the ele^l and they only
are brought to bcUeve. Others may be eleiSted, but tjiey
cannot know it till they actually believe.
6. The Lord will never cait off his elevSl people. He that
choie them from eternity, while he favv no good in them,
will not afterwards call them off. God's decree of eleiSlion
is the beft fecurity they can have for life and falvation, and
a foundation that ftandeth abfolutely fure. Whatever faults
and follies they may be guilty of, yet the Lord will never call
them off. They Ihall be kept by the power cf God through
faith unto falvationi
7. Lajih
^42 Of the Covenant of Grace.
7. LaJIly, This dodlrine may teach us to form our judge-
ment aright concerning the fuccefs of the gofpel. The go-
fpel and the miniftrations thereof are defigned for the bring-
ing in of God's chofen ones. All never did nor ever will
believe: but one thing is fure, that all who are ordained to
eternal life fhall believe and obey the gofpel, Rom. xi. 7,
OF THE COVENANT OF GRACE *.
Pfal. Ixxxix. 3 . — / have made a covenant with my chofen.
I Cor. XV. 45. — The lajl Adam was made a quickening fpir it.
GO D made man upright, and entered into a covenant
with him, forbidding him to eat of a certain tree in
the garden of Eden, on pain of death, rwtural, fpiritual, and
eternal.
* The tranfcriber and preparer of the copy of this work
for the prefs thinks it neceiTary to inform the reader, that
Mr Bofton, at three different periods of his miniftry, preach-
ed on the covenant of grace ^ from as many different texts, i.
From Cant. iii. 9. 10. " King Solomon made himfelf a cha-
riot of the wood of Lebanon,'* &c. 2. From If. xiii. 6. 7.
«< I will give thee for a covenant of the people," &c. 3.
From the two texts fronting this dif'conrfe. The firfi: of thele
cannot now be found, after the ftri^left fearch among his
papers. The two laft are preferved •, and of both compared
together, the following difcourfe is an abridgement. To
have inferted cither of them entire, v/ould have I'welled this
work to a fize far exceeding the limits propofcd. Neither
was it at all neceiTary, as the public has long been in poflef-
£on
Of the Co'uenani of Grace. 3 4 j
eternal, and promifing him, in cafe of continued obedience,
life in its utmoft extent. But, alas ! man being in honour
did not continue a night, but foully revolted from the obe-
dience and allegiance he owed to his mighty Creator and
bountiful Sovereign. Thus his mifery was originally owing
to the breaking of the covenant of works ; and in that dif-
mal ftate he and all his defcendants had remained for ever,
if God, in the wonderful depths of his amazing love and grace,
had not from all eternity devifed a method of recovery, by
entering into a covenant with his own Son as fecond Adam,
head and reprefentative of thofe deftinated by fovereign plea-
fure to be heirs of falvation. Thus fallen man's recovery,
from the firfl: to the laft ftep thereof, is entirely owing to the
fulfilling of that covenant entered into betwixt the Father
and the Son from eternal ages, and in it the whole myftery
of our falvation lies. And this covenant I fliall endeavour,
tlirough divine afliftance, briefly to open up unto you, froni
the texts now read.
In the verfe preceding the firft text, there is mention made
of a building of mercy, which prefuppofes miferable ruins,
and denotes that this building is intended for the benefit of
an ele£i world ruined by Adam's fall. Free grace and love
fet on foot this building for them, every flone in which, from
the loweft to the highefb, is mercy to them : from top to
bottom, from the foundation-ftone to the top-ftone, all is
free
fion of that valuable piece of our author's, entitled, A Fieiv
of the Covena?2t of Cr ace from the Sacred Records , &c. which he
prepared for the prefs in his lifetime, though it was not pu-
blifhed till 1734, two years after his death. In this abridge-
ment there are feveral references made to that book, where
the particulars difcourfed of are amplified and more large-
ly illufrrated ; and, to prevent the immoderate extenfion of
this work, of two places, viz. in the promiUbry part of the
covenant, and the chara<n:ers Chrifl fuftains as Adminiftrator
thereof, no abridgement is made, but tlie reader referred to
the printed treatife. It is fuppofed, that the reader, in per-
ufing this part of the work, will confult the treatife itfeif, at
the feveral places referred to. It is proper alfo to take no-
tice, that feveral particulars in this difcourfe, particularly' i?i
the introducflion, and in the application, are not to be found
in the faid treatife, and are here given verbatim from the
IVISS. without any alteration.
344 Of the Covenant of Grdce,
free and rich mercy to them. And the ground of this glo*
rious building is God's covenant with his chofen, I have made
a covenant with my chofen. In which and the fecond text
four things are to be confidered.
I. The foundation on which the building of mercy ftands \
a covenant, a divine covenant, a fure covenant. The firft
building for man*s happinefs, was a building of goodnefs,
bounty, and liberality ; but not of mercy, for man was not
in mifery when it was reared up : it was founded on a cove-
nant too, the covenant of works made with the firft Adam.
This building foon fell in ruins ; for being made with man,
liable to change, his foot flipt, the covenant was broken, and
the building tumbled down in an inftant ; there was no more
fafe dwelling there for Adam or his race, though moft of
them are ftill feeking fhelter about the ruins of this firft
building, and will not come to the building of mercy. But
this covenant is another, and of a different nature; the cove-
nant of eternal life find falvation for poor finners, the fpiri-
tual feed of the head of the covenant, to be given them in
the way of free grace and mercy, and in wiiich they are freed
from the curfe of the law and the wrath of God. The reve-
lation and oifer of this covenant unto the fens of men is call-
ed the gofpel, announcing the glad tidings of life and fal-
vation to ruined finners.
2. The parties contra£tors in this covenant, I and my cho-
fen, the laf Adam, Both heaven and earth v.-ere concerned
in this covenant; for it was a covenant of peace between
them, at variance through fin. And accordingly the interefls
of both are confulted by the parties contractors.
(i.) On heaven's fide is God himfelf, the party propofer,
I have made a covenant with my chofen. Though he was the
party offended, yet the motion for a covenant comes from
him. The Father of Mercies beholding a loft world, his bowels
of mercy yearn towards the objeiSts that his fovereign pleafure
pitches upon ; and that mercy feeks a vent for itfelf, that it
may be fliewn to the mjferable. But juftice ftands in the
way of its egrefs, unlcfs a method be found to fatisfy its
claim, in order to pave a paiTage for the free efflux of mercy.
Then faith the Father " The fiifl covenant will not anfwer
the purpofe *, another expedient muft be fallen upon. The
loft creatures cannot contraft for themfelves ; and if another
undertake not for them, they muft perifti : they cannot chufe
an undertaker for themfelves. I will chufe one for them,
and I will make the covenant with mv chofen."
2 ' (2.) On
Of the Covenant of Grace, 343^
(2.) On man's fide is God's chofen, or chofeti One^ for the
word of Gcd is Angular ; the fon the laji Adam, Who elfe
as fit to be undertaker on man's fide ? who elfe could have
been the Father's choice for this vaft undertaking ? No
angel nor man was capable for It, but the mighty One, ver,
19. whom the Father points out to us as his chofen^ If. xlii.i.
3. The making of this covenant between the parties, /
have made a covenant nvith my chofen One. The Father and
the Son made this covenant betwixt them ; the bargain was
completed by mutual agreement. The terms were on both
hands fixed, and the compact clofed between them, before
the objects of mercy exifted; even as the covenant of v^-orks
betwixt God and the firll: Adam was made, before we breath-
ed in God's air. And therefore, by the by, ye would take no-
tice, that in reference to coven::nting with God, ye pretend
not to make a covenant of your own, fetting down fuch and
fuch terms for life and I'alvation, which you will do. All
that remains for us in that matter is to take hold of God's
covenant. If. Ivi. 6. to believe the promife, approve cordially
of the covenant, and confent to it for our part as agreed be-
twixt the Father and the fecond Adam ; fo Ihall ye evidence
that ye are of thofe in whofe name Chrifi: flood confenting
to the covenant. This is our making of a covenant, mention-
ed Pfal. 1. 5. — '* that have made a covenant with me by or
upon a facrifice," viz. by laying their hands, by faith, on the
head of the facrifice, thereupon cut down in their ftead ;
and fo transferring the guilt ceremonially on the facrifice ;
but really and fpiritually approving of the device of falvation
by a crucified Saviour, and faUing in with it as the method
of falvation for them.
The original calls it <* cutting of a covenant," or " ftri-
king a covenant;" being a covenant by facrifice, confirmed
with blood ; wherein the party contractor on man's fide is
both the prieft and the facrifice, the Father's wrath the fire
that burnt it, and divine jufi:ice the fword tliat cut it down,
Zech. xiii. 7. This is moft hvely reprefented, Gen. xv. 9.
&c.
Before I go farther in the explication, I will fpeak a little
to this obfervation, " That the foundation of all faving mer-
cy to loft finners is the covenant of grace, the covenant be-
twixt the Father and the fecond Adam." To clear this, con-
fid er,
I. It is the foundation of the firft faving mercy that a poor
Vol. L X X finner
34^ Of the Covenant of Grace,
iinner meets with ; and that is the firft grace given to the dead
Ibul, viz. fpiritual life, the new heart, the hrft refurredtion,
by which the foul is enabled to believe and embrace Jefus
Chrift, Ezek. xxxvi. 26. " A new heart will I give you,
and a new fpirit u '1 1 put within you." This is faving mer-
cy, Tit. iii. 5. '* According to his mercy he faved us by the
waihing of regeneration, and renewing of the Holy Ghoft.
Upon what bottom can this ftone in the building belaid,
but on the covenant betwixt the Fatlier and Chrift ? No
doing of the finner can be pretended here, for life and fal-
vation, fince the finner is really dead fpiritually, and can do
nothing ; but it is a performing of the promife of the cove-
nant to Chrift, Eph. ii. 5. " Even when we were dead in fins,
he hath quickened us together with Chrift-.
2. It is the foundation of the middle faving mercies.
Look to the foul's adlual believing; it is the budding of a
promife, a branch of that covenant, Pfal. xxii. 29. 31.
" None can keep alive his own foul. They fhall come, and
fliall declare his righteoufnefs." Compare John vi. 37.
<' All that the Father giveth me fhall come to me." Juftifi-
caiion is the fruit that grows upon it. If. liii. 11. "By his
knowledge fliall my righteous fervant juftify many." So is
fanccification ; they are landlified in Chrift Jefus, in virtue
of that covenant, as they were corrupted and defiled in Adam
by virtue of the breach of the firft covenant, i Cor. i. 2.
compare Ezek. xxxvi. 25. " I will fprinkle clean water up-
on you, and ye fliall be clean : from all your filthinefs, and
from all your idols will I cleanfe you. This is an abfolute
promife with refpedt to the finner. All their obedience it-
felf, and perfeveringin holy obedience, are fruits of the cove-
nant, ver. 27. ** I will put my fpirit within you, and caufe
you to walk in my ftatutes, and ye fliall keep my judgments,
and do them." Jer. xxxii. 40. " I will put my fear in their
hearts, and they fliall not depart from me ;" and fo belong
to the promife of it, and are no part of the proper condition
of it, which nvuft go before partaking of the fruits of it.
3. It is the foundation of the crowning mercy, eternal life
in heaven, Tit. i. 2. To whom could this be promifed be-
fore the world began, but to the Son of God in the eternal
compact ? 80 that the finner comes to be partaker of it in
him, as he is of death in Adam, John xvii. 2. " Thou haft
given him power over all flefli, that he fliould give eternal
life to as many as thou haft given him." Hence notwith-
ftanding of all the good works of the faints, wrought
all
Of the Covenant of Grace, 347
nil their life-long, they receive eternal life as freely, and as
muck a gift, as if they had done nothing, Rom. vi. 21." The
gift of God is eternal life through Jefus Chrift our Lord."
Hence they who have done moft for God, are as deep in the
debt of free grace for their crown, as the thief on the crof?,
who believed in Chrift, and then expired. For all is made
over to the feveral perlbns of the feed, upon one bottom of
the covenant, the proper condition of which was fulfilled bv
Jefus Chrift.
To confirm it, confider,
1. The juftice of God could not admit of mercy to lofi:
finners, but upon the ground of this covenant; whereby the
repairing of the honour of the law by obedience and fuffer-
ing was fuiEciently provided for, Pfal. xl. 6. 7. The firft
covenant being broken, the breakers muft " die without mer-
cy ,'Mieb. X. 28. unlefs falvation to them be brought about
by another covenant, that fhall repair the breach ; which
could be no other but that m.ade with the chofen One.
2. All faving relation betwixt Chrift and us is founded on
that covenant. Chrift obeyed and died ; but what benefit
have the fallen angels thereby ? They are left hopelefs tor
all that, and muft encounter with unatoned juftice. Why .-*
Not that Chrift's doing and dying was not able tofavethem;
the blood of infinite value can have no bounds fet to its fuf-
iiciency : but becaufe their names were not in that covenant,
it had no relation to them, but to loft finners of Adam's race,
Ileb. ii. 16.
3. The very defign of making that covenant was, that it
might be the channel of faving mercy, in which the whole
rich flood of it might run, for the quickening, purifying,
blefling, fructifying, and perfecting of an elect world, lying
under the bands of death and the curie by the breach of the
firft covenant, Pfal. Ixxxix. 2. " Mercy fliall be built up for
ever ;" compared with the text, / have made a covenant
ivith my chofen. It was the Father's deftgn ; and it was
the Son's delign. Cant. iii. ic. Men are apt to devife unto
themfelves other channels of m.ercy : but this being the only
channel defigned by infinite wifdom, here the finful creature
will find faving mercy flowing freely, but all other channels
he will find quite dry,
4. Lafily^ It has been the ground of all the faints expecta-
tions and hopes of mercy, in all aires. It was firft publiihed
in the promife made to Adam, Gen. iii. 15. *' The {^^(\ of
the woman (hall l^ruife the head of the ferpent-," and that
^ X X 2 was
348 Of the Covenant of Graced
was the flay of the fouls of the faithful till Abraham's time :
then it was more clearly difcovered in the promife giv£n to
him, Gen. xxii. 18. " In thy Jeed fhall all the nations of the
earth be blefled." The ceremonial law, and the prophecies
cf Chrift, pointed it out very fully. And thus believers un-
der the Old Teftament built their faith of mercy on it. And
ilnce that time it has been moft clearly and fully difcovered
in the gofpel ; and fo the New Teflament church have raifed
their faith of mercy on it.
Use I. Behold here the freenefs of faving mercy. There
IS a fountain of mercy opened to linful creatures ; and it was
not only provided for them without any merit of theirs, but
ivithout fo much as any application made by them for it,
Rom. xi. 34. A covenant of grace is made betwixt the Fa-
ther and his own Son as party-contra6lor on man's fide, who
doth this for their falvation while they knew nothing about
the matter. Here is rich and free grace.
2. It is a vain thing to remain about the ruins of the old
building, wiiich ftood on the covenant of works, and to ex-
peft mercy, life, or falvation there. Gal. li. 16. " Man is
not juftified by the works of the law." It is evident, that
man muft have mercy now, elfe he is ruined for ever, with-
out any poilible outgate from his mifery. If the building of
mercy could have been without a new foundation, why was
it laid, and laid fo deep ? But a new foundation was not laid
in vain, but becaufe it was neceflary that it fhould be. There-
fore expe£l no mercy in tlie way of the ^r9i covenant.
Mount Sinai {hews onlv thunders and lightnings, the voice
of the trumpet waxing louder and louder, and the voice of
words, which finncrs are not able to bear. There is no voice
of mr.rcy and grace but from mount Zion.
3. What a wretched difpofition in man's nature is it, to be
fo much addicted to the way of the covenant of works ? God
faw that there w^s no hope for fallen man that way; there-
fore he made a new covenant to build mercy upon. But
fallen man will not fee it, but fi:ill aims to make a fhift for
himlelf tiiat way. Our father Adam was well houfed indeed
in thf iirft building, if he had managed well : but it was by
]iis fin laid in ruins. Yet his finful children flill abide about
thefe ruins, building cottages to themfelves of the ruins, feek-
ing righteoufnefs as it were by the works of the law, Kom.
ix. 32. and pretending to repairit for themfelves. The Jews
we^e never more addidled to the temple, than mankind na-
turally is to that building on the firft covenant. The Jews,
after
Of the Covenant of Grace. 34(j
after their temple had been laid in ruins, never to be rebuilt,
did notwithftanding, in the days of Julian the r.poibte, at-
tempt to rebuild it; and ceafed not, till by an earthquake
which fliook the old foundation, and turned all down to the
ground, and by fire from heaven which burnt all their tools,
they were forced to forbear. Thus it fares with men with
refpecl to the building on the old covenant ; they v/ill never
give it over, nor cry for a Mediator in earneft, till mount
Sinai, where they work, be all on' lire about them. O the
mifchief of this praclice I They thereby affront the wifdom
of God, which found out this new way; they defpife the
grace, free love, and mercy of it ; they trample upon the
great falvation brought about by it, Heb. ii. 3. And withal
they fight againft their own interell; will not enter by the
door th2.t is opened for them, but hang about the door that
is clofed, and fhall never be opened to them, and fo perilli.
Thus they " forfake their own mercy," Jonah ii. 8.
4. Lajlly^ Q£it the old covenant, then, and take hold of
the nevv', that you may be perfonally entered into it. This
you may do by taking hold of Chrift, in the way of believing;
for he is given for a covenant of the people. If. xlii. 6. So
the propofal of the covenant is made to you. If. Iv. 3. And
thus fhall ye be lodged in the building of laving mercy; and
mercy fhall be built up to you for ever. But if you do not
tidce hold of this covenant, ye are off the foundation of mer-
cy, and can look for none of it. But to proceed in the ex-
plication of our texts :
4. The nature of the covenant made betwixt thefe glo-
rious parties. Concerning which we may gather from the
texts,
(i.) The deiign of it, viz. life, the mofl valuable interefc
cf mankind. The lajl Adam 'ivas made a quickemng fpirit,
viz. to give life, life in perfection, to dead linners, dead le-
gally, and dead rhorally.
(2.) The perfons for whom this life was defigned, the
elect, / have made a covenant with my chofen. Chrift is the
head elect, or head of the company chofen to life. In one
and the fame decree, the Father chofe Chrift to be the head,
and them to be the members. Hence we are laid to be
<' chofen in him," Eph. i. 4.
(3.) The reprcfentation. As in the flrft covenant, Adam,
the party contraclor on man's fide, was a reprefentative, re-
prefenting and fuftaining the perfons of all his natural feed;
•ib in this covenant, the Lord Tefus Chrifl, the party con-
tractor
^5# Of the Covenant of Grace*
tra6tor and undertaker on man's fide, Is a reprefentatlve, re-^
prefenting and fuftaining the perfons of all his fpiritual feed.
This appears from his being defigned the fecond Adatriy who
was a type of him, Rom. v. 14. As the firft Adam, repre-
fenting all his feed in the covenant of works, brought fin
and death on them ; fo Chrift, reprefenting. all his feed in
the covenant of grace, brought righteoulhefs and life to
them.
(4.) The condition of the covenant laid on the elect's re-
prelientative, to be performed by him in their name and
ftead. He was to be the lafi: Adam, to take upon him man's
nature, to clothe himfelf with our flefh, and therein to go
through with what the firft Adam had ftuck in •, that is, to
fulfil the covenant, by yielding perfect obedience to it, and
fuffering the penalty thereof in their room.
(5.) The promife of the covenant, to be performed on that
condition, by the God of truth. This is implied in thele
words, I have made a covenant with my chofen : i. e. " I have
engaged for fuch and fuch benefits, and have bound myfelf
by folemn promife to my chofen, on condition of what I
have required of him." This promife contains whatever is ne-
cefiary for the complete happinefs of the myftical body, grace
and glory.
5. Lajlly, There is one thing more fpeclally to be con-
fidered, according to thefe texts, belonging to the nature of
this covenant, viz. that the party contraOer on man's fide
is the adminiftrator of the covenant : The la/} Adam ivas
made a quickening fpirit. As Chrift was God, he could not
fail in the performance of his engagement •, and therefore
God took his fingle bond for fufficient fecurity ; and there-
upon he was made adminiftrator of the covenant, Matth.
xxviii. 18. He entered on this office at the beginning, and
intimated the covenant to fallen Adam in pnradife. Gen iii.
1;;. and will continue in that ofiice till the laft ele^l foul be
brought in. The treafure put into his hand is the promifes
cf the covenant, which are the reward of his own obedience
:md death, Col. i. 9. Hence he bequeaths all the promifed
benefits by tefi:ament, and fives to be the executor of it.
There is a fnlnefs of the Spirit lodged in him, to be com-
municated to the eIe(Sl dead in fins ; and he is made a life-
giving head unto them, John i- 4. Eternal life was lodged
in him, i John v. ii.-, and it is communicated by him, John
xvii. 2. as the great trufi:ee and fteward of heaven. In the
fiudi of this, Adam called his wife Life, or an Enlivener^
Geno
Of the Covenant of Grace, 3 5 r
Gen. iii. 20. No wonder he fhouIJ be called the covenant
itfelf, If. xlii. 6. fince he is the head of the covcrr.ant, unto
whom the eledl are joined unto God in covenant, the condi-
tion of the covenant was performed by him, and the Father
has put the promifes of the covenant in his hand. This is
good news to men, that the promifed life is in the hands of
the Mediator, who is of our flefh and bone.
The do(5trine arifing from the two texts, thus compared
and explained, is,
DocT. " The covenant of grace for life and falvation to
ruined finners, was made with Chrift the fecond Adam, and
he conftituted Adminiftrator thereof." ^
(
In handling this important fubjedt, I fliall conlider,
I. The parties in the covenant of grace.
II. The parts of it.
III. The adminiftration of it.
IV. Make ibme practical improvement.
I. I am to conlider the parties in the covenant of grace.
And thefe are the party contrador on heaven's fide, thepar^
ty contractor on man's lide, and the party contracted or un-
dertaken for.
FIRST, Upon the one lide is God himfelf, and God only,
as in the covenant of works. As the covenant was made
from eternity, there was no other, and no occalion for any
other, to fee to the interefts of heaven in this tranfaftion.
I think that God eiTentially conlidered was the party con-
tractor in the perfon of the Father, Tit. i. 2. Eph. i. 3.
Hereby the Son and the Holy Ghoft have their part in the
covenant on heaven's lide, as the party offended ; and in the
mean time a peculiar agency in this great work is attributed
to the Father on that fide, as there is unto the Son on man's
iide. And that we may have fome diitin(St view of God in
this characSter in the covenant of grace, we mullconfider the
following things.
1. God from eternity decreed the creation of man after his
own image, and the making of the covenant with him.
This whole difpenfation was before the Eternal Mind, in all
the parts and apurtenances thereof, though, by reafon of
making that covenant with a creature, it could not actually
take place but in time, A6ts xv. 18.
2. He alfo from eternity decreed to permit man to fall,
I and
352 Of the Covenant of Grace.
and {o to break that covenant, and thereby to Involve hlnifelf
and all his pofterity in ruin. This fall he permitted for his
own holy ends, purpofing to bring about good from it.
3. God is to beconfidered in this covenant as an offended
God, offended with all the fins of all mankind, original and
adlual. In the firft covenant God contracted with man as with
a friend, without the interpofition of a mediator : but in the
fecond covenant it was not nor could be fo ; for man is con-
iidered in it as a fallen creature, a tranlgreffor of the law,
an enemy to God ; and it is a covenant of reconciliation and
peace, for thofe who had been at war with heaven,
4. Yet he is to be confidered as a God purpofing and de-
creeing from eternity to manifeft the glory of his mercy, free
love and grace, in the falvation of fome of the loft-race of
Adam, Eph. iii. 10. 11. Without liich a purpofe of grace
in God, there had never been a covenant of grace.
5. Notwithftanding we are to coniider him in this matter
as a juft God, who cannot but do right, give fin a juft re-
compenfe, and magnify his holy law and make it honour-
able. Upon the motion, then, of extending mercy to any of
mankind, the juftice of God interpofeth, and pleads that
mercy cannot be Ihevvn, but upon terms agreeble to law and
juftice. And it was not agreeable either to the nature of
God, or to his truth in his word, to ftiew mercy in prejudice
of his exa6l juftice, if a throne of grace is to be erected, it
muft not be fet on the ruins of the juftice of God. And
therefore juftice required,
(i.) That the law which was violated be fully fatisfied,
and the honour thereof repaired, by fuffering and obedience,
the former fuch as may fatisfy the fan^tion of the law, and
the latter the commanding part thereof. And this the fin-
ners muft either do for themfelves, or another in their room,
who can be accepted as fufficient lurety.
("2.) That fince it was man that finned, it muft be man
alfo who muft fufter and obey, that one nature may not fin,
and another be put to fuffering for it.
Thus lay the impediments in the way of mercy to fallen
man, and who could have removed them but God himfelf ?
Man could not here have adled for himfelf ; his ability to o-
bey was loft ; and ability to fuffer what was due to him for
his fin, fo as to exhauft it, and deliver himfelf, he never
Iiad. Angels were not able to bear the burden ; their finite
natures could not have borne fo as to bear off infinite wrath.
Therefore,
6* Laftly,
Of the Co'uenant of Grace, 353
6. Lajilyy The Father pitches upon his own Son for this
work, as one able to make way for mercy over all difficul-
ties, and remove the impediments lying in the way of its
egrefs, Pfal. Ixxxix. 19. He was able for the work as being
the Father's fellow, Zech. xiii. 7.; his equal, Phil. ii. 6. and
fo one of infinite power and dignity. And here four things
are to be confidered.
( I.) The Father defigned that his own Son, the eternal
Word, (hould, for this purpofe of mercy, take on man's na-
ture, and become man, Heb. x. 5. He faw that facrificeand
offering \vould not anfwer the cafe, that the debt wa3
greater than to be paid fo eafily, and the work greater than
to be managed by a perfon of lefs dignity. Wherefore, that
the darling attribute of mercy might not for ever remain
vailed, he wills that the human nature be united to the di-
vine in the perfon of his own Son.
(2.) He chufeth him to be the head of the election, being
one thus in the decree of God raifed up from among the
people, Pfal. Ixxxix. 19. ; and to be the lafl Adam, the fe-
deral head and reprefentative of fuch as fovereign pleafure
fhould pitch upon to be velTels cf mercy, and inrol in the
book 02 life, that they might have a head who was both
God and man, Eph. i. 22.
(3.) He defigned a certain number as it were by name to
be the confcituent members of that body chofen to life,
whereof he v/as the defigned head, and gave them to him
for that end, Phil. iv. 3. John xvii. 9. They were a cho-
fen company, whom fovereign grace felecfted from among
the refl, on a purpofe of love, and gave to Chrifi, the lafc
Adam, for a {ttd^ John xvii. 6. : therefore they are faid to
be chofen in him, Eph. i. 4.
(4.) The Father propofed to him, as the laft Adam, the
conditions and terms of the new covenant, treating with the
elect in him as with all mankind in the firfi: covenant. Now,
he has found one who is able to anfwer for the loft compa-
ny, and treats with him in their name, for life and falva-
tioa to them, in a fuitablenefs to the honour cf law and ju-
ftice.
Inf. I. The redemption of the foul is preciot?s. The fal-
vation of finners was a work greater than the making of the
world. The powerful "Word commanded, and the laft was
done : but much more was to be done ere a finncr could bf
Caved from wrath.
Vol, I. . Yy * 2. Think
^^4 Of the Covenant of Graces,
2. Think not that Chrift is more willing to fave you than
the Father is. The will of Chrift, his Father, and Spirit, is
one. And one perfon of the glorious Trinity cannot be
lefs willing to help poor finners than another is. Which
iLould incite and encourage you to come to God by Chrift.
3, Behold the matchlefs love of the Father to loft ftnners
of Adam's race, i John iii. i. The whole contrivance
iprung from his free grace, fhe\^ing itfelf in greateft mea-
fure and exceeding riches of grace, Eph. ii, 7. Man lay in
the utmoft mifery before him ; a moft miferable creature,
needing help, but making no application to him for it, Rom.
xi. 34. j a finful creature, having nothing in him to provoke
liking, but loathing ; a criminal, upon whom juftice demanded
vengeance ; one whofe debt no creature was able to undertake
for ; therefore he gave his own Son, a gift of grace without
a parallel.
SECONDLY, Upon the other fide is Jefus Chrift, the
Son of God, with the ele61:, his fpiritual feed, Heb. ii. 13. ;
the former as the party- contraftor and undertaker, the latter
as the party contracted and undertaken for : which is a good
reafon for his name Immanuel, Matth. i. 23. The party-con-
traftor then in this covenant with God is our Lord Jefus
Chrift. He managed the interefts of men in this eternal
bargain, and there were none of that party with him to help
him, nor capable to do it. And he adled in a twofold capa-
city towards the making of this covenant, as the eternal
Word, and the fecond Adam.
Fzrjl, As the eternal Word, having no nearer relation
to man than as his Creator, and fovereign Lord, John i. i.
2. 3. Our Lord Jefus Chrift is now our near kinfman,
the elder brother of the family of mankind, bone of our
bone, and flefti of our flefli ; but from the beginning it was
not fo. He was from eternity the only begotten Son of God,
and by voluntary difpenfation only, for the relief of fallen
man, he became man, and fo was allied to the houfe of
Adam. Here let us confider what our Lord Jefus did as the
eternal Word in this covenant, viz. his confenting to it, and
the effeft of that confent.
I. Let us confider what our Lord Jefus did as the eter-
nal Word in making of this covenant. He confented to the
propofals made by his Father, in order to the erecting of
a new covenant with loft ftnners of Adam's race. God faw
there was a neceflity of a new bargain for the falvation of
any of them ; that the old covenant would not anfwer his
purpofe
-Of the Covenant of Grace, 355
purpofe of mercy ; and that this covenant could not be
made, unlefs his own Son became the head of it. Hereto
the Son of God, for the glory of his Father, and the fal-
vation of finners, readily agreed ; and gave his confent,
ly?, That he Ihould become man, by taking into a per-
fonal union with himfelrf a holy human nature, according
to the eternal deftination of his Father, Heb. x. ^,^. 7.
He confents to be incarnate, that all flefn might not perifh ;
which was accordingly fulfilled in time, John i. 14. The
two families of heaven and earth were at war, and no peace
could take place betwixt them but through a Mediator.
And where could a fit Mediator be found, a day's-man meet
to interpofe betwixt fuch parties, who would not either be
too high or too low, in refpe6l of one of the parties at va-
riance ? Man or angel would have been too low in refpeft
of God ; and an unvailed God would have been too high in
refpe6l of finful man. Wherefore the Son of God, that he
might be a fit Mediator betwixt the parties, as hewas by his
eternal generation high enough, in refpe6l of God, fo he con-
fents to become low enough in refpect of man, by a tem-
poral generation of a woman.
idly. That he fliould be a fecond Adam, a head and repre-
fentative of the chofen company, fuftaining their perfons,
and adling in their name, Pfal. xl. 6. 7, " Mine ears haft
thou opened," or " bored," as Exod. xxi. 6. ; thereby inti-
mating his confent to be the Father's fervant for ever, in the
work of man's falvation. It w^as evident the breach be-
twixt God and man was greater than to be taken away by a
a mere intermeflenger, which fliould go betwixt the parties,
and fo reconcile them with bare words. There could not be
a covenant of peace betwixt God and finners, without a re-
paration of damages done to the honour of God, and with-
out honouring of his holy law by an exa6t obedience as his
fubje^ls : and both of thefe were quite beyond their reach.
The Son of God, beholding the ftrait finners were brought
to, while they could neither do for themfelves, nor any in
all the creation could afford them help, faith, " Lo, I come;"
I am content to take their place, and put myfeif in their
room, as a fecond Adam.
Thus was the foundation of the covenant laid, by the Fa-
ther's propofal, and the confent of his Son thereto, as the
eternal Word.
2. Let us confider the effc6l of this confent of the eternal
Word. He was thereby conftituted Mediator betwixt God
and man, as God-man in one perfon, i Tim. ii. 5. Having
y y a had
^5^ Of the Covenant of Grace.
had the Father's call thereto, and that call being accepted
by his own confent, he was thereby eftablilhed the great Me-
diator betwixt God and man, for making and keeping the
defigned peace between heaven and earth ; through whom,
and in whom, as a public perfon, God might enter into a
new covenant with finners of Adam's race. Thus alfo was
he conftituted the fecond Adam, and reprefentative of all
the ele6t, with whom the Father might treat as one anfwer-
ing for them. And was conftituted Mediator or Midfman
betwixt God and finners in two refpefts.
3/?, He was conftituted Mediator in refpeft of his natures.
He was a fubftantial Mediator, as partaking of the nature
of both parties. He was God equal with the Father from
all eternity, and fo ftood related to heaven : he was defign-
ed to be man from eternity, and fo ftood related to earth.
In this divine conftitution four things are to be confidered.
(i.) That he ftiould be a real man, having a true body,
and a reafonable foul, and not be fo in appearance only,
Heb. ii. 14. that fo he might be capable to fuffer, fince with-
out ftiedding of blood was no remiflion ; and the divine na-
tnre could not fuffer.
(3.) That that body of his fliould not be made of nothing,
nor of any thing but what belongs to Adam's family, Pfal.
Ixxxix. 19. Gal. iv. 4. ; that fo he might indeed be one of
the family of Adam, Luke iii. ult. ; a brother of thofe \n
•whofe name he was to aft, Heb. ii. 11. and fo the fame na-
ture that finned might fuffer.
(3.) That that human nature ftiould be united to his di-
vine nature in the way of a perfonal union, John i. 4. j the
divine nature in the perfon of the Son marrying the hu-
man nature to itfelf, that the Son of God lb ould become
as really the Son of man, and of Adam's family, as he was
the Son of God, and of the family of heaven. And this to
the end -that v;hat he might do or fuffer in the name
of his brethren, might be of infinite value and efficacy, as
the dt&di of a divine perfon, Aftsxx. 28. i John i. 7.
(4.) That that human nature to be thus united to the di-
vine in the perfon of the Son, fliould be a holy thing ; fince
finful flelli was not capable of an immediate union with Godj
and that therefore, by the operation of the Holy Ghoft, that
fubftance of the body that was to be prepared for the Me-
diator, ftiould be feparated from all corruption and infeftion
from the firft Adam -, and the foul and body ftiould both
be of a perfectly holy nature, Luke i. 7,^, This was ne-
' ceflarj
Of the Covenant of Grace* 357
ceflkry to qualify him to be Mediator, the lafl Adam ;
for had he himfelf been defiled with the leaft taint of fin,
he could not have expiated the fins of others, Heb. vii. 26.
27.
2^/>', As by his confent to become man, he was conftltuted
fubftantial Mediator ; fo by his confent to become laft (or
fecond) Adam, he was conflituted official Mediator betwixt
God and man, or Mediator in refpe£t of office, i Tim. ii.
5.6. He had his Father's call to the office, Heb. v. 4. ; and
having confented to and embraced the call, he was invefted
in the office, and treated with as fuch from all eternity,
Prov. viii. 22. 23.
Now was there one provided to take the deCperate caufe
of loil llnners in hand ; a glorious and a mighty One, with
whom the new covenant of grace might be made, with fafety
to the Father's honour and the cafe of periffiing finners :
A fit hand, as partaking of both natures, and invefted with
that office, which he and only he was fit for. And this brings
me to the fecond capacity wherein he afted in this matter.
Then he a^led,
Secojidly, As the fecond Adam, head and reprefentative
of the eledion, by the Father's deftination and his own con-
fent. What he did as the Eternal Word, made way for the
covenant, and was, as it were, the preliminaries of the
covenant : but it was in this capacity that the covenant
was formally made with him, as appears from our texts
already explained.
Now Chrift ftanding in that capacity, as fecond Adam,
head of the election, did two things, whereby he entered ac-
tually into the covenant with his Father.
I. He accepted of the gift of the particular perfons
eledledby name, from all eternity, by his Father, made to
him, Heb. ii. 13. ; and in token thereof owns them in parti-
cular as his brethren, ver. 11. Like as the firft Adam, in
the making of the firft covenant, ftood alone without ac-
tual iflTue ; yet had deftinated for him a numerous iflTue,
even all mankind, who fliould with him be comprehended
in the fame covenant ; which Adam, virtually at leaft, ac-
cepted : fo God having chofen a certain number of loft
mankind, he, as their origin?.! proprietor, gives them to Chrift,
the appointed head, to be his members, and comprehend-
ed with him in the fecond covenant, though as yet none of
them had a being ; and he accepts of the gift of them, is
well pleafed to take thefe in particular for his body myftical,
for
35 S Of the Covenant of Grace,
for which he ftiould engage in covenant to his Father, John
xvii. 6. 10.
2. Chrift did, in the name and ftead of thefe particular
perfons eleded unto life, and given unto him, confent unto
the conditions and terms of the covenant, prop©fed by the
Father for life and falvatlon to them. And thus the cove-
nant was concluded, Pfal. xl. 6. 7. 8. If. liii. 10. As the
firft Adam, reprefenting all his natural ''feed, did in their
name and ftead confent to the terms and conditions of the
firft covenant, and fo entered into that covenant for them ;
fo the fecond Adam reprefenting all his fpiritual feed, did a&
a public perfon, in their name, confent to the terms of the
fecond covenant. And as he had in the eternal decree taken
on him their nature, fo he did from all eternity put on their
perfon, anfwer to their names as being in law one perfon
with them, even as the cautioner is with the principal
debtor, and the hufband with the wife in cafe of debt, who
are one in the eye of the law ; and, having heard all the de-
mands of law and juftice upon them, he ftruck hands
with the Father, to fatisfy all thefe demands to the ut-
^loft.
For clearing of this purpofe I ftiall ftiew,
1. That the fecond covenant was made with Ghrifl, as
the kift Adam, head and reprefentative of the ele6l.
2. Why it was made fo with him.
Firjl, I am to ftiew, that the fecond covenant was made
with Chrift, as the laft Adam, head and reprefentative of
the ele6l. Confider,
I. Covenants typical of the covenant of grace were made
with perfons reprefenting their feed. The covenant of
voyalty, a type of this covenant, was made with David, as
reprefentative of his feed ; therefore the covenant of grace
typified by it was made with Chrift, as the reprefentative
of his feed. ' Hence in our firft text the party covenanted
with and fworn to is called Davidy which is one of the
names of Chrift typified by David, Hof iii. ult. for which
caufe the mercies of the covenant are called " the fure mer-
cies of David," If. Iv. 3. And this David is God's fervant,
having a feed comprehended with him in the covenant,
Pfal. Ixxxix. 4. To the fame purpofe it may be obferved,
that Phinehas's covenant of priefthood was a type of the cove-
nant of grace ; and in it Phinehas ftood as reprefentative
of his feed, typifying Jefus Chrift reprefenting his fpi-
ritual feed in the covenant of grace, Numb. xxv. 12.
Of the Covenant of Grace, 35:0
13. This is evident from Pfal. ex. 4. where the ever-
lafting prieflhood promifed to Phinehas has had its full ac-
complifliment in Jefus Chrift. Hereto may be added, that
the covenant made with Noah and his fons was made with
them as the heads of the new world, and reprefentatives of
their feed. Gen. ix. 9. 11. And that this covenant was a
type of the covenant of grace, and Noah therein a type of
Chrift, is clear from its being eftabliihed on a facrifice. Gen.
viii. 20. 21. ; from the nature of that covenant, viz. that
there Ihould not be another deluge, chap. ix. ii. ; typical of
the wrath of God againft the ele£l. If. liv. 9. 10. confirmed
by the rainbow about the throne, Rev. iv. 3. Wherefore,
lince in the covenant of royalty, by which the covenant of
grace is typified in our text, and in other covenants typical
thereof, the parties with whom they were made flood as
heads, public perfons, and reprefentatives of their feed,
it is evident, that the covenant of grace typified by thefe
was made with Chrift as the head and reprefentative of his
fpiritual feed : for whatever is attributed to any perfon or
thing as a type, hath its accomplifhment really and chiefly
in the perfon or thing typified.
2. This appears alfo from his being the laft Adam, as he
is called in the fecond text : the realbn of which muft be ta-
ken, not from the nature common to the firft and laft Adam,
for all mankind partake of that ; but from their common of-
fice of federal headfhip and reprefentation, in the refpective
covenants touching man's eternal happinell^, which is peculiar
unto Adam and the man Chrift. Accordingly Adam is call-
ed '« the firft man," and Chrift " the fecond man," i Cor.
'^xv. 47. But Chrift is no otherwife the fecond man, than
he is the fecond federal head or reprefentative in the fecond
covenant, as Adam was the firft federal head and reprefenta-
tive in the firft. Wherefore, as the firft covenant was made
with Adam, as the head and reprefentative of all mankind,
the fecond covenant was made with Chrift, as the head and
reprefentative of all the ele«51:.
3. The promifes of the covenant were made to Chrift, as
the fecond Adam, head and reprefentative of the ele«5l, Gal.
iii. 16. ** Unto Abraham and his feed were the promifes
made. He faith, — And to thy feed, which is Chrift." I
own that here is meant Chrift mj^ical, the head and mem-
bers : To them the promifes are made, but primarily to the
head, fecondarily to the members in him^ even as the pro-
mife of life was made in the firft covenant to Adam, and to
all.
3^0 Of the Covenant of Grace.
all his natural feed in him. And fd the promife plainly
iiands, If. liii. lo. 1 1. « When thou (halt make his foul an
offering for fin, he fhall fee his feed, he fliall prolong his
days, and the pleafure of the Lord fliall profper in his hand.
He ihall fee of the travail of his foul, and fliall be fatisfied :
by his knowledge fliall my righteous fervant juftify many : for
he fliall bear their iniquities.** Thus the covenant is faid to
be made with the houfe of Ifrael, the fpiritual Ifrael, yet is
directed, not to them, but to another perfon, Heb. viii. lo. *,
the reafon of which plainly appears in the promifes being
made to Chrift, as their head and rcprefentative. Now, if
the promifes being made to Chrifl:, as the head and rcpre-
fentative of the ele^> the covenant was made with him as
fuch ; for it is the covenant to which the promifes belong,
Eph. ii. 12.; and he to whom they were primarily made,
was no doubt the party- contra£lor.
4. This federal headfliip of Chrifl, and his reprefenting of
the eledl in the covenant of grace, is evident from his fureti-
fhip in that covenant, whereby he became Surety for them,
Heb. vii. 22. Now, he was Surety for them in the way of
fatisfaftion for their debt, and the punifliment due to them ;
and that as for perfons utterly unable to anfwer for them-
felves, fo that he took the whole upon himfelf. Now, fuch
a furety is atruereprefentativeof the parties he is Surety for,
one perfon with them in the eye of the law. Hence not on-
ly is Chrift faid to have been " made iin for us," 2 Cor.
V. 21. to have had^" our fins laid upon him," If. liii. 6. to
have " died in our room and ftead," i Tim. ii. 6. Rom v. 6.;
but alio we are faid to have been " crucified with him," Gal.
ii. 20.; to be " made the righteoufnefs of God in him," 2 Cor.
V. 2 1. J yea, to " be raifed up" and glorified " in him," Eph.
ii. 6.; and to be " made alive in him," as we »' died in Adam,"
I Cor. XV. 22. All which necefiarily requires this headfliip
and reprefentation of his in the covenant.
5. Chrift bears the name of the ele£t, being called by their
name, even as they are bv his ; a plain evidence of their be-
ing one in the eye of the law, and God treating with Chrift
as their reprefentative in the covenant. The elet^ are called
Ifrael^ viz. the fpiritual Ifrael, Rom. ix. 6. ; and fo is our
Lord Jefus Chrift, If. xlix. 3. Heb. " Thou art my fervant:
Ifrael, in whom I will glortfy myfelf." This is plainly meant
of Chrift, ver. 6.; and the fenfe is. Thou art Ifrael reprefen-
tative, in whom I will glorify myfelf, as 1 was diflionoured
by Ifrael, the collective body of the ele61. And this may
2 give
Of the Covenant of Grace* 361
give llgl^t into that pafTage, Pfal. xxiv. 6. compare ver. 7.
&c. Thus the firft man was called Adam^ or man^ as being
the head and reprefentative of all mankind, the perfon in
whom God treated with the whole kind. Accordingly the
ele£l are comprehended under the name of Chrijly Gal. iii.
16. Col. i. 24. ; as all men are under the name oi Adaijj^Vhl-
xxxi, 5. 1 1. << Verily every man ( H.eb. all Adam) is vanity."
Secondly, I come to fhew why the fecond covenant was
made with Chrift as a reprefentative, the laft Adam.
1. That infinite love might have an early vent, even from
eternity. God's eternal love to his ele(St vented itfelf in the
covenant of grace, which is an everlafting or eternal cove-
nant, Heb. xiii. 20. Hence we find that covenant and that
love of the fame eternal date, If. Iv. 3. " I will make with
you an everlafting covenant, Heb. a covenant of eternity."
Jer. xxxi. 3. " I have loved thee with an everlafting love, fhb.
a love of eternity." But fince the ele6l are but of yefterday,
the covenant of grace behoved to be like the covenant of
works, but a yefterday's covenant, a time-covenant, if it was
not made with Chrift as their reprefentative ; it could not
have been an eternal covenant ctherwife; the promife of
eternal life, which is undoubtedly a promife of that covenant,
could not otherwife have been of fo ancient a date, as the
apoftle fays it was. Tit. i. 2. " before the world began."-—
And hew could an eternal covenant be made with time-
creatures originally, but in their eternal head and reprefen-
tative? Or how could an eternal covenant be made perfonal-
ly with them, by way of perfonal application to them, had
it not been from eternity made with another as their head
and reprefentative .''
2. Becaufe otherwife it could not have been made a con-
ditional covenant at all, to anfvver the defign of it. Th
IS
covenant took place on the breach of the firft covenant, and it
is a covenant of life, Mai. ii. 5. life to dead finners; the Inft Adam
being made a qutchning fpir'it. It was the great defign of it, that
dead finners might have life, Tit. i. 2. Now, in order to this, a
holy juft God ftood upon conditions, without the performing
of which that life was not to be given ; and they were high
conditions, Pfal. xl. 6. i ThefT. v. 10. Now, how could an
effedlual conditional covenant for life be made with dead
iinners, otherwife than in a reprefentative ? Can dead Ibuls
perform any condition for life-pleafing to God } They muft
have life before they can do any thing, if it were ever fo fmall
2 condition. Therefore a conditional covenant for life could
Vol. I. Z z not
f(^2 Of the Covenant of Qr ace ^
not be made with finners in their own perfons ; cfpecially
confidering that the conditions were fo high for life to the
iinner, that man at his beft ftate was not able for them, far
lefs in his linful ftate. Therefore, if fuch a covenant wa^
made at all, it behoved to be made wjth Chrift as the fin-
ner's reprefentative, Rom. viii. 3. 4.
3. That it might be a covenant of grace indeed, and not
a covenant of works, to finners themfelves. It is evident,
that the defign of this covenant was to exalt free grace, and
that it is framed fo as to be a covenant of pure grace, and
not of works to us, whatever it was to Chrift, Rom. iv. 16.
Eph. ii. 9. And thus indeed it is a covenant of pure grace,
the Lord Jefus Chrift himfelf, as reprefentative, being the
fole undertaker for, and performer of all the conditions of
the covenant in the finner*s name ; whereby all ground of
boafting is taken from the creature. But this is marred upon
the fuppofition of the covenant's being made with the finner
in and by himfelf, ftanding as principal party contrading
with God, undertaking and performing the conditions of
the covenant for life : for how low foever thefe conditions un-
dertaken and wrought by the finner himfelf be, the promife of
the covenant is made to them, and fo, according to the
fcripture, it is a covenant of works, Rom. iv. 4. 5. And
there is no difference between Adam's covenant and fuch a-
covenant, but in degree, which alters not the kind of cove=-
nant.
4. That the communication of righteoufnefs and life to
finners might be in as compendious a way as the com-
munication of death and fin was, Rom. v. 19. God ha-
ving made the covenant of works with Adam as the repre-
fentative of his feed, fin and death was communicated to
them all from him as a deadly head, having broken the co-
venant. This being fo, it was not agreeable to the method
of divine procedure, to treat with every one to be faved,
by themfelves as principal parties in the new covenant for
life ; but with one public perfon for them all, who fhould
be, by his fulfilling the covenant, a quickening head to them,
from whom life might be derived unto them, in as com-
pendious a way as death from the fir ft Adam. This was
moft agreeable to the way of him whofe mercy is above all
his other works.
5. That it might be a fure covenant, as entered into with
a fure hand, Rom. iv. 16. The firft covenant was made
with a mere creature as principal party and contractor ; and
though
Of the Covenant of Grace » 363
though he was a holy and righteous creature, yet he was fo
unftable in performing the condition laid on him, that the
promife was loft. Wherefore the fallen creature was not fit
to be the principal party, or party -contractor in the new
covenant, wherein the promifes were to be fure to poor fin-
ners, and not to mifgive. Therefore the Lord feeing therti
all a broken company, not to be trufted in this matter, he
propofes to his own Son to be head of the new covenant,
and therein to a6t for and in name of thofe given him for a
feed ; which being accepted, the bufinefs is made fure. God
looked only to him for the performance of the condition,
and the promifes were made to him, and fo are fure to all
the feed. Gal. iii. 16. Compare Pfal. Ixxxix. 28. " My
mercy will I keep for him, and my covenant (hall ftand faft
with him."
Inf I. What a fpring of unfpeakable comfort is it to be-
lievers, to look back into eternity before the world was made,'
and to behold the Son of God, our Lord Jefus Chrift, ftanding
asthelaft Adam, contradlingwithGod in the fecond covenant!
This may move them to cry, " O the depth of the riches
both of the wifdom and knowledge of God! how unfearchable
are his judgments, and his ways paft finding out !" Rom. xi.
33. and to fhout, Grace, grace to the glorious contrivance,
fo full of grace. Here they may fee,
1. The covenant on which their falvation depends made
with a near relation of theirs, even as was the firft cove-
nant by the breaking of which they were ruined. In the
one ftood the firft Adam for them, in the other the
fecond Adam. Why fhould they look as ftrangers .towards
the covenant of grace .'' The party contracting in it with
God is their near kinfman, their elder brother, flefh of their
flefti, and bone of their bone, Eph. v. 30.; nay, their Father,
who is nearer to and has a more natural concern in them
than a brother ; even the fecond Adam, who is their fecond
Father ; in refpeCt of which I think he is called " the ever«
lafting Father," If. ix. 6. compare Heb ii. 13.
2. Their nature highly dignified ; the human nature^
however corrupt it is in the multitude that partake of
it, yet pure and fpotlefs in the fecono Adam, tit to enter
into a new covenant with an offended God, IVIan^s nature^
as it was defiled by Adam, became fo abominable, that it
could never again appear before God immfdiat;:ly to cove-
nant with him i but in Chrift it is fo perfectly pure, that ii was
Z z 2 capable
364, Of the Covenant of Grace,
capable of an immediate union with the Godhead in \\\^
perfon, and To of covenanting with him immediately.
3, The covenant fo ftable and firm, that it cannot be bro-
ken, the Son of God himfclf being the fecond Adam, con-
tractor in this covenant. The firft Adam being a mere crea-
ture, not confirmed, his covenant was liable to breaking, he
was capable of failing, and did fail, in the performance of the
condition : and fo are all the covenants made with God upon
conditions to be performed by finful men : but in regard of
the party -contractor, viz. the Lord Jefus, the covenant of
grace is an everlafi:ing covenant, it cannot be broken, If. Iv. 3.
Pfal Ixxxix. 30.— 33. 34.
4. The covenant well ordered in all things, as for the ho-
nour of God, fo for their good in time and eternity. The
fecond Adam, manager for them, was the Son of God, in
whom all the treafures of wifdcm and knowledge are hid ;
he managed for his own family, his own children : fo there
was neither affeClion nor wifdom wanting in him. We may
be fure then there is nothing in the covenant that their good
would have required to have been kept out •, and nothing
out that there cafe required to be in. What remains then,
but that by- believing they approve of the covenant, and
take the comfort of it I
Ifif, 2. The covenant of redemption and the covenant of
grace are not two diftinCl covenants, but one and thd fame
Covenant. I know fome great and good men have taught
otherwife, alledging the covenant of redemption to have been
made with Chrift, and the covenant of grace to be made
with believers ; though they were far from defigning or ap-
proving the ill ufe fome have made of that principle. How-
ever, the doClrine of this church, in the Larger Catechifm,
is in exprefs words, " The covenant of grace was made with
*f Chrift as the fecond Adam, and in him with all the tXtdi
<< as hfs feed." From whence it neccflarily follows, that the
covenant made with Chrift and with believers, or the cove-
nant of grace and redemption, are one and the fame cove-
nant. Only, in refpedt of Chrift, it is called the covenant of
redemption^ forafmuch as in it he engaged to pay the price of
our redemption ; but in refpecft of us, the covenant cf grace^
forafmuch as the whole of it is of free grace to us, God him-
felf having provided the ranfcm, and thereupon made over
life and falvation to poor finners, his chofen, by free pro-
mife
Of the Coijenant of Grace. 36^
mife, without refpecSl to any work of theirs to entitle them
thereto *.
hif. 3. As all mankind finned in Adam, fo believers obeyed
and luffered in Chrift the fecond Adam. For as the cove-
nant of works being made with Adam as a public perfon and
reprefentative, when he broke the covenant, all finned in
him ; fo the covenant of grace being made with Chrift as a
public perfon and reprefentative, all believers obeyed and
fuffered in him, when he fulfilled the covenant, Rom. viii.
3. 4. Gal. ii. 20.
Inf. 4. Believers are jufl:ified immediately by the righ-
teoufnefs of Chrift, without any righteoufnefs of their own
intervening, as all men are condemned from their birth upon
the fin of Adam, before they have done good or evil in their
own perfons. So that they are righteous before God with
the felf-fame righteoufnefs which was wrought by Chrifl in
his fulfilling of this covenant \ which righteoufnefs is impu-
ted to them, not in its effe^Sts only, fo as their faith, re-
pentance, and fincere obedience, are accepted as their evan-
gelical righteoufnefs, on which they are juftified ; but in it-
lelf. For by the works of the law fhall no flefh be juftified :
and faith, repentance, and new obedience, confidered as con-
ditions performed, are works, and cannot found a title to
juftification.
hf. 5. The covenant of grace is abfolute, and not condi-
tional to us. For being made with Chrift as reprefenta-
tive of his feed, all the conditions of it were laid on him, and
he has fulfilled the fame. So what remains of the covenant
to be accomphfhed is only the fulfilling of the promifes to
him and his fpiritual feed ; even as it would have been with
the firft Adam's feed, if once he had fulfilled the condition
of the covenant.
Inf 6. The way to attain to the enjoyment of all the bene-
fits of the covenant of grace, is to unite with Chrift the head
of the covenant by faith. Being thus ingrafted into him, ye
fhall partake of all that happinefs fecured to myftical Chrift
in the everlafting covenant ; even as by your becoming fons
of Adam by your natural generation, ye fall under that fin
and death which pafTeth on all by the breaking of the firft
covenant, Rom. v. 12.
Inf, 7. The offer of Chrift made to you in the gofpel, is
the offer of the covenant of grace to you, and of all the be-
nefits
* The illuflration of this point may be feen in the author's View of
the Co'venaiit of Grace, under the title, Of the party-contraSlor on man's
fide, inf. I, a work poUerior to this difcourfe.
^66 Of the Covenant of Grace.
nefits thereof ; and the embracing of Chrifl: is the embracing
of the covenant, and the perfonal entering into it. The co-
venant of grace held forth in the gofpel, is the cord of love let
down from heaven to perifhing linners fhipwrecked in Adam,
to fave them from finking into the bottom of the gulf, and
to hale them to land. It is their duty to lay hold on the co-
venant by faith, If. Ivi. 4. 6. And that is done by taking
hold of Chrift in the free promife, believing that he is held
forth to you in particular, confiding and trufting in him for
your falvation from fin and wrath, upon the ground of God's
faithfulnefs in the promife, *' Whofoever believeth in him
fliall not perifh, but have -everlafting life," John iii. 16. For
he is given for a covenant to you. If. xlix. 8. and xlii. 6. So
receiving him you receive the covenant, he being the head
of the covenant, who performed the condition, and to whom
the promifes were made.
Inf, 8. The covenant of grace is a contrivance of infinite
wifdom and love, worthy to be embraced by poor finners
with all joy, 2 Sam. xxiii. 5. O admirable contrivance of
help for a defperate cafe ! wonderful contrivance of a cove-
nant with them who were incapable of coming into the pre-
fence of a holy juft God, or to perform the leaft condition
for life and falvation ! A new bargain for life and falvation
to loft finners, on the higheft terms, made with thofe who
were incapable to come up to the loweft terms ! Wifdom
found out the way, viz, by a reprefentative : the love of the
Father engaged him to make the propofal ; and the love of
the Son induced him to accept of it. Thus a fure covenant
is made, and a firm foundation laid, on which the finner may
fafely lay his whole weight, for upon it lies the weight of
God's honour. If. xxviii. 16.
Inf, Iq/i, How finful and dangerous muft the courfe of thofe
be who practically corrupt the covenant of grace, pretend-
ing to make a covenant with God, as parties contractors and
undertakers, for life and falvation, inftead of taking hold of
God*s covenant? The carnal Jews did fo corrupt it, looking
for life and falvation, not for the fake of the promifed feed
alone, but for their obedience to the ceremonial and moral
law : and thus do many to this day practically corrupt it.
They think the covenant of grace is a promife of life and
falvation upon condition of faith, repentance, and fincere
obedience to the law : whereupon they confent to thefe
terms, and folemnly undertake to perform them, and then,
upon their (fancied) performance of them, they challenge life
and
Of the Covenant of Grace ^ 367
and falvation, as having done their part. This quite over-
turns the nature of the covenant of grace, Rom. iv. 4*^ and
xi. 6. The finfulnefs of it is great, as overlooking Chrift,
the great undertaker and party-contra£lor by the appoint-
ment of the Father ; and putting themfelves in his room, to
a£l, and do, and work for themfelves for life. And the
danger of it muft be great, as laying a foundation to bear the
weight of their fouls, which divine wifdom faw to be quite
unable to bear it. Gal. v. 4. So the iffue of fuch covenant-
ing muft be, that the covenanters fhall lie down in forrow.
The true way of covenanting is, to take up the covenant of
grace as a freepromife of life and falvation, upon condition of
Chrift's obedience and death performed already ; to believe
that promife with particular application to the finner him-
felf, u e, that the finner believe, that he fhall have life and
falvation, pardon of iin, repentance, fanftitication, grace,
and glory, and that upon the ground of Chrift's obedience
and fatisfaclion only, Heb. viii. 10. Thus the covenant is
held out, as a free and abfoiute promife, to finners indefi-
nitely, like a rope to a company of drowning men, that
whoever believes it may by it be drawn forth out of the wa-
ters. We proceed to confider,
THIRDLY, The party contra<5ted and undertaken for in
this covenant. And as the party-con traftor was a reprefen-
tative, fo the party-contracted for was reprefented by him.
And that thefe two, the reprefented and the contracted for,
are of equal latitude, is plain from the nature of the thing :
for thofe whom one reprefents in a covenant, he contrajSts
for in that covenant ; and thofe for whom one contracts in a
covenant, made with him as a reprefentative, they are re-
prefented by him in that covenant. It is evident alfo from
the relation betwixt the two Adams, the former being a
-^ype of the latter. In the firft covenant, thofe whom Adam
contracted for, he reprefented ; and thofe whom he repre-
fented, he contracted for : therefore thofe whom the fecond
Adam contracted for he reprelented j and whom he repre-
fented, he contracted for.
Now, the party reprefented and contracted for in the co-
venant of grace by our Lord Jefus Chrift, was the eleCt of
mankind ; a certain number of the pofterity of Adam chofen
from eternity to everlafting life, Heb. ii. 11. 12. 13. In
their perfon it was that he ftcod in making this bargain with
his Father, in their name it was that he aCted when he ftruck
hands with the Father, as a furety to obey the law, and fa-
368 Of the Covenant of Grace*
tisfy jufticc. And that thefe only could be fo reprefented by
him in this covenant, „as being the objefts of ele6lion, is evi-
dent from the laft difcourfe, on the do6lrine of eledion.
It will be proper, therefore, to (hew how the eledl: were con-
fidered in this covenant and federal reprefentation. They
come under a threefold confideration, as (inners, as impo-
tent finners, and as objefts of the divine love.
1. As finners ruined in Adam, loft Iheep of the houfe of
Ifrael, Matth. xv. 24. In the firft covenant God put all the
flock of mankind under the hand of one fliepherd, Adam.
But he loft all the flock, and was never able to recover them
sgain. God from all eternity had put a fecret mark on
fome of them, whereby he diftinguifhed them from the reft,
2 Tim. ii. 19, He faw them among the reft, gone from
their pafture, wandering like poor waifs and ftrays, a prey
to every devourer. And he propofeth a new covenant,
whereby they might 6e put under the hand of Chrift as their
fliepherd, to be by him fought out and brought back." And
this our Lord Jefus accepted, though he well knew what it
would coft him to fave the loft flieep.
2. As impotent, and utterly unable to help themfelves,
in whole or in part, Rom. v. 6. They were debtors, and
utterly unable to pay one farthing of their debt ; and crimi-
nals, and quite unable to bear their own punifhment to the
fatisfa^tion of juftice. Had it lain on them to have paid the
debt or borne the puniftiment, they behoved for ever to have
funk under the load. Then faid the Son of God, " I can-
not fee them perifli ; Father I put myfelf in their room, I
will anfwer for them ; I will pay their debt, and bear their
punifliment ; I will be the debtor and criminal in law-reckon-
ing, as reprefenting the criminals and debtors." The reprefen-
tation is iiiftained, the payment of all is laid on him, and is
looked for from no other hand, in whole or in part, either
by the one or other party contra(Sl:ing, If. Ixiii. 3. Pfal. Ixix. 4.
3. As objecls of eternal love, fovereign and free, given to
Chrift by his Father. The Father loved them, John xvii.
23. and therefore gave them to Chrift, ver. 6. The Son
loved them, Eph. v. 2. and accepts of the gift, and repre-
fents them in the covenant, as a Father does his children. If.
ix. 6. with Heb. ii. 13. This abfolutely free- love, and mere
.^ood pleafure, was the reafon why they, and not others in
the fame condemnation by the breach of the flrft covenant,
were reprefented by Chrift in the fecond covenant ; why
I their
Of the Covenant of Grace. 300
their names were put in the eternal contrail, when the names
of others were left out, Luke x. 21. They were his Fa-
ther's choice and his choice 5 and fo he became their repre-
fentative *.
II. The fecond general head is to confider the parts of this
covenant. Thefe are the things agreed upon betwixt God
and Chrifl-, as the fecond Adam, and reprefentative of the
ele61: in the covenant. They may be taken up in two things,
the condition of the covenant, and the promifes thereof. I
fhall coniider each diftindtly.
FIRST, The condition of the covenant. The condition
of a covenant or bargain is that part of it, upon the perform-
ance of which one's right to the benefit promifed is founded,
his plea for it is eftablifhed, as bec?oming due to him for that
his performance, according to the agreement betwixt the
parties. For inftance, the paying of fuch a fum of money,
for fuch a commodity, according to the agreement of ihe
parties bargaining, is the condition of a covenant of com-
merce, fale, or traffic ; and the working of fuch a piece of
■work, or doing of fuch a deed, for fuch a reward, agreed
upon by the parties, is the condition of a covenant of fer-
vice or hire.
There is alfo what is called a condition of conne^Hiion or
order in a covenant, whereby one thing neceflarily goes be-
fore another in the order of a covenant, v/ithout being the
ground on v/hich one's right and title to that other thing is
founded. As in the former inftances, the buyer's receiving
cf the commodity, and the hireling's receiving of the reward,
covenanted or bargained for, muft needs go before the pof-
feliion or enjoyment of them : but it is evident, that recei-
ving is not the thing on which the buyer's right and title to
the reward is founded : therefore, though it may be called a
condition of connection in the refpedtive covenants, yet it
cannot in any propriety of fpeech be called the condition of
thefe covenants.
Thus, in the order of the covenant of grace, the having of
the Spirit muft go before faith, faith before juftification, ju-
flification before fant^tincation, and hohnefs before heaven's
happinefs. Thefe may be called conditions in the covenant
cf grace, viz. conditions of certain conne<Slion ; and belong
Vol. I. 3 A to
* Some proper inferences relative to this part of the fabje£l may be
feen in the treatife on the covenant of grace, under the title, Of the
f2rty CG/itiaCleu nnd imdcrtaken fur.
3 70 • Gf the Covenant of Grace,
to the eflabliilicd order of the promifes of the covenant,
which are contradiftinguifhed to the condition of the cove-
nant. But fuch conditions can in no proper fenfe be called
the condition or conditions of the covenant.
This being premifed, we fay, that the condition of the co-
venant of grace, properly fo called, is Chrift's fulfilling of all
righteoufnefs, owing unto God by the eledl, in virtue of the
covenant of works, and that as the laftAdam, their head
and reprefentative. And here I fhall,
1. Evince this to be the condition of the covenant.
2. Explain and unfold that righteoufnefs, the fulfilling
whereof was made the condition of the covenant.
First, I am to evince that this is the condition of the co-
venant of grace. This will appear, if ye confider,
I. Chrifi's fulfilling all righteoufnefs as the fecond Adatn^
is what the Father propofed as the terms of the elect's falva-
tion unto Chrift, and upon which he founded his promife of
eternal life to them \ and not any work or deed of theirs.
If. liii. 10. II. And fays Chrift, This cup is the new tejla'
ment in my blood ; as if he had faid, All the promifes of the
covenant were written with my blood, it was the condition
of them which procured them, and without which ye had
never got them. And accordingly this is what Chrift, as the
fecond Adam, did from eternity confent to, undertake, and
bind himfelf for, and in time did perform, Matth. iii. 15.
** It becometh us to fulfil all righteoufnefs," as it becomes
a perfon of honour and credit to fulfil his bargain. Luke
xxiv. 26. "Ought not Chrift to have fuffered thefe things?'*
viz. as one ought to perform the condition of a covenant or
bargain he has agreed to.
OljeEl, But the ele6ls believing, holinefs, and good works,
were alfo fixed as terms of their falvation : and Chrift un-
dertook alfo that they fliould believe, &.c.
AnJ. Then at that rate Chrift performed the chief part
of the condition of the covenant, and took it wholly on
himfelf; but they perform another part of the condition,
for which he became their cautioner. Thus the condition
of the covenant of grace is divided betwixt Chrift and the
impotent beggarly creature : and fo muft the glory of their
falvation be ; for whofoever works part of the work, or
pays a part of the price, without queftion fo much of the
reward and purchafe is due to him. But none of the glory
of it is due to us, i Cor. i. 31. Zech. vi. 13. Rom. iv. 4.
5. J and therefore no part of the condition is performed by
us.
Of the Covenant of Grace . 371
us. I own thefe things are fecured in the covenant :
but thej are fecured, not in the conditionary part of the
covenant, but in the promiffory part of it, Heb. viii. ic.
2. This, and nothing done by the finner himfelf, is that
upon which a linner's right to eternal life is founded: upon
nothing elfe can he fafely found his plea before the Lord
for life and falvation. And a finnner thoroughly convinced
will find it fo, Rom. iii. 24. 25. Eph. i. 7. Phil. iii. 9.
The linner Handing trembling in the court of confcience,
by faith gets under the covert of the Mediator's righteouf-
nefs, and dare oppofe nothing to the fentence of the law,
but Chrift's fulfilling all righteoufnefs, giving up all other
pleas for life and falvation. And believing is the pleading
itfelf upon that ground, not the ground of the plea. It faith,
** My Lord and my God," in the promife, upon the ground
of Chriil's fulfilling all righteoufnefs only, as the condition
of the covenant.
3. This is that alone by which the falvation of finners
becomes due or a debt. Now, it is not a debt to them ;
therefore they fulfil no part of the condition : but unto
Chrift ; therefore he performed the proper condition of the
covenant ; for he who fulfils the condition of a covenant,
the reward is of debt to him, Rom. iv. 4. 5. compare
I John ii. 1 . 2 Theff. i. 6. 7. We may fee this even in
the firft Adam's covenant, the condition whereof was per-
fesSl adtive obedience. Which if it had been fulfilled by
Adam, eternal life to him and his would thereupon have be-
come due or a debt to him. And hence it is, that Chrift's
fulfilling all righteoufnefs is the believer's only plea for
life and falvation : even as in cafe Adam had performed the
condition of his covenant, the plea of all his pofterity for
life would have been founded on that performance folely,
as being the only obedience that was the condition of that
covenant ; their perfonal obedience, at leaft after the per-
formance of the former, being the accomplifhment of the
promife of the covenant, n6t of the condition. And fo
they would have had life, not for any perfonal deed or
work of theirs, but freely, for the obedience of the firft
Adam, to which he did giacioufly make the promife of life
in the firft covenant.
4. Lajily, The covenant of grace doth fo exclude our
boafting as the covenant of works did not, Rom. iii. 27.
But if any deed or work of our own be the condition of the
covenant of grace in whole or in part, our boafting is not ex-
cluded 5 for life and falvation is of or by the fulfilling of the
3 A 2 condition
37^ Of the Covenant e/Gveuce^
condition of the covenant,Rom. iv. 4. ; and fo far aslifeand fal-
vation is of or by any work of ours, there is room for our
boafting, Eph. ii. 9. ; even as in the covenant of works^
wherein life v/as by works, not in the way of proper merit,
but only by virtue of paction or covenant *.
Secondly, I ihall explain and unfold that righteoufnefs,
the fulfi'iling of which was the condition of the covenant of
works. And that we may have the more diftindl view of
it, I fliall fhew,
1. The parts of that righteoufnefs.
2. The charader which, upon his Father's cnll, the Lord
Jefus took upon himfelf in the covenant, in order to his ac-
cepting and performing the condition of the covenant for his
people.
^irft, I am to fhew the parts of that righteoufnefs, the
fulfilling whereof was made the condition of the covenant.
And forafmuch as Chrift undertook the performing of that
condition in the room and {lead of his fpiritual feed, the
debt of righteoufnefs was and mull be ftated from the law
or broken covenant of works, which they were lying un-
der. For the law or covenant of works was fo far from
being neglefted in the new bargain, that whatever it had to
charge upon or demand of the ele£t for life and falvation,
was fummed up and fet down in the new covenant, and the
full and complete payment t?iereof made the condition of
that covenant. If. xlii. 21. Pfal. Ixix. 4. This may from
thence be fummed up in thefe three things, holinefs of na-
ture, righteoufnefs of life, and fatisfa£tion for lin, which
make the whole of the condition of the covenant of grace,
the price of the redemption of an eleft world, which Chriil
the fecond Adam undertook from eternity, to accomplifh in
himfelf, in their name, room, and flead.
I. Holinefs of nature. That the law required as a term
of enjoying eternal life ; condemning original fin and cor-
ruption of nature as well as of life, faying, " Thou fhalt
not covet." For God being effentiallj'- and neceffarily holy,
nothing can be fo contrary to him as an unholy nature. But
Chrifl's fpiritual feed were as unable to reach this holinefs
of nature, as any of their brethren of Adam's family :
their nature- was corrupt, and it was quite beyond their
power to purify it, Frov. xx. 9. Wherefore, that the law
might
* Proper inferences froni this point may be feen in the treatife on
the covenant cf grace, under the title, Of tie conditio nary fart oj the
c'^tcnant.
Of the Covenant of Grade* 373
liiiglit be fiitislied in this point, it was fettled as a condition
of the covenant, That the fecoiid Adam reprefenting them
ihould be a man of a perfe<5tly holy, pure, and untaint-.
ed nature, fully anfwering for them that holinefs and per-
fecliou of nature required by the law. ]t con^ifts of two
articles.
(i.) That he as the fecond Adam fhould be conceived
and born holy, for and inftead of his fpiritual feed, conceived
and born in fin. .
(2.) That he fhould inviolably retain the holinefs of na-
ture for them and in their name ^.
2. Righteoufnefs of life. This alfo the law required as
one of the terms of life. The lav/ givtrn to Adam and all his
feed, v/hich they Vv^ere obliged to obey in all points, by the
tie of natural duty, and by covenant for life, Vv-as never ful-
filled by them ; and Chrill's fpiritual feed as well as others
fell fiiort of ir, Rom. iii. 23. The firft Adam began the
courfe of obedience, but he quickly fell off from it. and all
ills natural feed in him. But the juftice of God, and the
honour of his law, could not fuffer the reward, the prize,
the crown of eternal life, to be beftowed without running
of the race. The eled having no ability for running that
race, it was made a condition of the fecond covenant, that
Chrift as a public perfon, their reprefentative, fhould begin
and perfe6^ the courfe of obedience to the law in righ-
teoufnefs of life. This may be taken up in thefe three
Erticles.
(i.) That he, as the fecond Adam, Ibould, in the name
of thofe reprefented by him, obey the whole law.
(2.) That every part of that obedience of his fhould be
fcrewed up to the highefl pitch and degree.
{3.) That all this fliould be continued to the end, with-
out the leafl failure in one jot of parts or degrees of obe-
dience f .
3. Satisfaftion for fm, If. liii. 10. The former two were
in the condition of Adam's covenant ; but this was not: for
there being no fin, no fatisfadion was dxxt. But the new
covenant, fuppofing the firfl to be broken, behoved to be
fettled on the condition of a fatisfaclion, in virtue of the ju-
Hice of God, and of his truth, who had annexed a penalty to
the
* See the illullration of thefe two articles, ubi fupra^ under the
title, Holinefs of Nature,
T See, lihifupra, under the tide, Righteoufnefs of Life,
374 Of the Covenant of Grace,
the breach of the covenant of works. And in this part of
the condition of the covenant the following articles were
fettled.
Ci.) That Chrift, as a public perfon, fhould fatisfy for all
comprehended in the covenant, all and every one of his fpi-
ritual feed, If. liii. 6.
(2.) That he Ihould fatisfy for them, by fuffering for
them, and in their name and Head, Heb. ix. 22.
(3.) That he fhould by fuffering fatisfy for them fully
and completely, that the law might have no need to come
back on them for any part of the fatisfa6lion due.
(4.) That he fhould fuifer the fame punifhment that
they fhould have fuffered in virtue of the penalty of the
broken covenant of works, from which this debt of fatis-
fadion was flated ; and that was death in its full latitude
and extent.
C5.) That he fhould fufFer all this voluntarily, fubmifTive-
ly, and out of regard to the wronged honour of God, wil-
lingly repairing it*.
Secondly, 1 fhall fhew the character which, upon his Fa-
ther's call, our Lord took upon himfelf, in the covenant, iu
order to his accepting and performing the condition of the
covenant for his people. Jefus Chrill, the fecond Adam, hath
a manifold relation to the covenant, as he is called the cove-
nant itfelf : but here I meddle only with thofe relations to it
which concerned the condition ; and fhall take them up in
this threefold charadlcr, their kinfman Redeemer in the co-
venant, the Surety of the covenant, and the Priefl: thereof.
T. Chrift became the kinfman Redeemer in the covenant.
Job xix. 25. And there were four things which the kinf-
man Redeemer was to do for his kinfman, which he was
not able to do for himfelf; all which Chrift took upon him
in the conditionary part of the covenant.
(r.J He was to marry the widow of the deceafed kinfman,
to raife up feed to his brotl^er, Ruth iii. 9. compared
with Ezek. xvi, 8. So our kinfman Redeemer undertook
in this covenant to marry the widow, to take on man's na-
ture in the fulntfs of time, marrying it to himfelf in a per-
fonal union with the divine nature.
(2.) He v»'as to redeem the mortgaged inheritance of his
poor kinfman. Lev. xxv. 25. Heaven and eternal life is the
mortgaged inheritance. Our kinfman Redeemer took the
burden of the redemption on himfelf, and agreed to pay the
price of tJie purchafe.
(3-) He
* See, tihifupra, title, SatisfaEiion for Sin,
Of the Covenant of Grace. 37j;
(3.) He was to Redeem his poor kinfman, brought into
bondage, paying his ranfom. Lev. xxv. 47. Sinners had
loft their freedom, and became ilaves to lin and Satan. Our
kinfman Redeemer agreed to give himfelf for them, for pur-
chaflng of their hberty, i Tim. ii. 5. 6.
(4.) He was to avenge the blood of his flain kinfman on
the flayer, Dent. xix. 12. All mankind was flain, and the
elecft of God among the refi:. Our kinfman Redeemer
undertook the avenging of their blood on fln and Satan *•
2. Chriil became the Surety of the Covenant. This the
fcripture exprefsly teacheth, Heb. vii. 22. What furetifhip
is among men, many have known to their coft, to the ruin
of themfelves and their families. It is a man^s taking on
himfelf the perfon of another in law, and binding and obli-
ging himfelf to anfwer for what can be legally demanded of
that other perfon. Againfl: rafh undertaking of this, Solo-
mon cautioneth, Prov. xi. 15. It is twofold ; furetifhip by
way of fatisfa<5tion for debt contra(Sled (Prov. xxi. 26.), by
the party whom one is furety for ; and furetiihip by way of
caution for fome deed to be performed by the party for whom
one is furety, Prov. xx. 16. ** Take his garment that is
furety for a ftranger ; and take a pledge of him for a ftrange
woman j" that is, for they will not perform, and the cau-
tioner will be left in the lurch. Here I fhall inquire, for
whom and for what Chrifl: became Surety in the covenant.
ly?. For whom Chrift became Surety in the covenant.
Poilibly it may be fafely faid, that Chrift became God's Sure-
ty to us in the covenant, taking on himfelf to fee all the pro-
mifes of the covenant performed to the kcd, even to all be-
hevers. For in the cafe of one unknown to us, though in
himfelf mofl faithful, a furety may be neceflary, efpecially if
the party be of a jealous and fufplcious temper. It is certain
that God's promifes are, in refpecTt of his infallible veracity,
moft fure and firm, and cannot mifs to be performed : but
linners are flow to believe, Luke xxiv. 25. And if Chrift
be Surety for God unto us, it is for the fame end that God
has given his oath in the cafe, Heb. vi. 17. 18.
But I doubt if the fcripture calls Jefus Chrift a Surety in
that fenfe. In Heb. vii. 22. the only text wherein Chrift
is exprefsly called a Surety, it is undeniable that the fureti-
fhip refpects his prieflly ofHce, ver. 20. with 22. and there-
fore his furetifhip for us to God : v/hereas his furetifhip for
God
^ Vidcy uhi fiipra^ (it, Chr'fi the kinfman Redeemer in the covenant.
2'j6 Of the Covenant of Grace»
God to us cannot relate to his prieftly ofHcc, but to his kingly
office, in refpeclof which all power is given to him in heaven and
earth, and confeqiientiy a power to fee that all the promifes be
performed to his people. In two other texts only, we read of
ibretifliip relating to the cafe between God and a foul ; and
in both the furetifliip is not to, but for the foul, viz. Pfal.
cxix. 122. " Be furety for thy fervant for good." Jobxvii. 3.
" Put me in a furety with thee." The original expreilion is
the fame in the latter text as in the former. Whatever is of
this, one thing is plain, that it doth not belong to the condi-
tion of the covenant, but to the promifes of it j and there-
fore lies not here before us.
But Chrifi: became our Surety to God in the covenant.
Thus was he mofi: properly, if not the only, Surety of the
covenant. The covenant of grace was made with the fpiri-
tual it^A in Chrifi:, as their head and reprefentative, and
their Surety taking burden for them upon himfelf, Pfal.
Ixxxix 19.
2dlyy For what he became furety. This will appear by
confidering the nature cf his furetifliip. I fpoke before of
two kinds of furetifhip. It was the firfb, the heavieft of the
two, that our Lord undertook, viz. furetifliip in the way of
f^tisfaflion for debt contracted, wherein the burden was
wholly devolved on himfelf, and he was to be the fole aclor
and fuiTerer. The debt of the elefl world was, by God's
eternal foreknowledge, ftated from the broken covenant of
\rorks, in the whole latitude of its demands on them : and
Chrift became furety for it, and fo did ftrike hands with his
Father from eternity, to pay it completely. And,
( I .) He became Surety for their debt of punifument, which
they as fmners were liable mpayn:eni of, as the original phrafe
is, 2 Theff. i. 9. That was the debt owing to the divine ju-
ftice for all and every one of their breaches of the holy law,
whether original or actual. The demerit of their fins was an
infinite punifhment,' as being committed againft an infinite
God. They were liable to bear the pains of death in the full
latitude cf it ; to fuffer the force of revenging wrath, to the
full fatisfa6tion of infinite juftice, and reparation cf God's
lionour. This debt of theirs Chrift became Surety for, en-
gaging his life for their life, which was loft in law, where
there was not the leaft hope of efcape, Pfal. xl. 6. 7. with
John X. 18. In this furetifhip there was an exchange of per-
fons in law, which fovereign grace did admit, when it might
have been infifted, that the fouls that fmned iliould die. And
2 in
Of the Covenant of Grace o 377
in virtue thereof Chrift himfelf became debtor In law, bound
to pay that debt which he contracted not, Pfal. Ixix. 4. And
there was a double tranilation made on Chrift in the cove-
nant, from the ele6l, with his own confent, as a foundation
in law and juftice for exacting the elect's debt of him.
[i.] Their guilt v/as transferred on him. If. liii, 6. All
the {iPxS of all the eleCt were at once imputed to him, and fo
became his, as his righteoufnefs becomes ours, viz. in law-
reckoning, 2 Cor. V. 21. So that though he was abfolutely
without fin inherent, he was not without fin imputed to him,
till in his rerurre<Slion he got up the difcharge, Heb. ix. ult,
having done them away, and cleared the debt by his death.
[2.] The curie due to them for their fins was transferred
on him, Gal. iii. 13. The fentence of the law binding them
over to bear the revenging wrath of God for all their fins,
till juftice fliould be fatisfied, was with his own confent laid
upon him. And in virtue hereof his blefied body was hang-
ed on a tree, and the fentence of the broken law. Gen. ii. 17,
was executed on that body and holy foul. Gal. iii. 13.
O heavy, yet happy exchange ! heavy for Chrifi: the Surety,
but happy for poor finners. Here Is what is got on either
hand by the exchange of the perfons of Chrift and his re-
deemed ones. All the fins of the Redeemed are charged on
Chrift, for the fatisfadlion of juftice, by fuffering for them :
and all Chrift's righteoufnefs, for life and falvation, is rec-
koned on their fcore, 2 Cor. v. 21. The curfe of the law
comes on him for their fake : and the blefling of the gofpel
comes on them for his fake. Gal. iii. 13. 14.
(2.) He became Surety for their debt of duty and obe-
dience, Matth. iii. 15. The law as a covenant of works,
though it was broken by finners, who thereby had incurred
the penalty, neither loft its right, nor ceafed to exact the
obedience which at firft it required of man, as the condition
of \\{^. The finner was ftiU bound to perfect obedience, and
on no lefs or lower terms could have eternal life, Luke x. 28.
The paying of the debt of punifliment might fatisfy as to the
penalty of the bond : but there is yet more behind for him
who will meddle in the affairs of the broken company. How
fhall the principal fum contained in the original contrail be
paid, the debt of obedience to the law for life and falvation ?
The honour of God could not allov/ the quitting of it: and
they were abfolutely unable to pay one mite of it, that was
current in heaven, Rom. v. 6. Eph. ii. i. They were quite
as incapable for the doing part, as the fufr:;ring part. So
Vol, I- 3 B Chrift
37^ Of the Covenant bf Grace.
Chrift became Surety for this debt of theirs too, the debt of
obedience to the law as a covenant, which was and is the-
the only obedience for life and falvation to the fons of men.
Whatever the law can demand of them in this kind, holinefs
of nature or righteoufnefs of life, he ftrikes hands for the
payment of it, Pfal. xl. 7. 8.
And here alfo there was an exchange of perfons in law, as to
Chrift and the ele<5V, he fuftaining their perfon in the eye of
the law, lifting himfelf for them to anfwer for every item of
this debt, as their Surety. And in virtue thereof he became
the law's debtor for that obedience which was owing to it by
the elecSl: which debt he owned to be lying upon him by his
circumcifion, Luke ii. 21. compared with Gal. v. 3. *.
(3.) Chrift became the Prieft of the covenant, Heb. vii. 20,
21. 22. 28. He undertook that oiEce, and put on that cha-
radler, at his Father's call, Heb. v. 4. 5. 6. to the end that
he might perform the condition of the covenant. A prieft
is a public perfon, who deals vrith an offended God, in the
name of a guilty company, for reconciUation, by facriiice
which he ofFereth to God upon an altar, Heb. v. i. being
thereto called of God, that he may be accepted. So a prieft
fpeaks a relation to an altar, an altar to a facriiice, and a fa-
criiice to iin. Here I ihall inquire, for whom Chrift be-
came a Prieft, and what need there was of his becoming a
Prieft in this covenant.
I/?, For whom he became a Prieft. He became a Prieft
for ftnners, Heb. viii. i. Where there is no fin, there is no
need of a priefthood : So Chrift's priefthood fpeaks men to-
be guilty creatures, needing an atonement and reconciliation.
And he became a Prieft for thofe finners whofe names were
in the covenant, and them only, that is, for the ele^V, whofe
names are written in heaven : for being the Prieft of the co-
venant, he muft be their Prieft, and theirs only, who were
comprehended in the covenant. In a word, be became the
Prieft of the fpiritual Ifrael in the covenant, that Ifrael for
whofe behoof the covenant was made f .
idlyy AVhat need was there of Chrift's becoming a Prieft
in this covenant. The neceffity of it will appear in thefe
four things.
I. They
* Vide ubifupra^ tit. ChrJjl the Sjirety ^f the Conjenant,
f See this clearly proved afterwards in the difcourfe on Chrift'i
prieftly offxe.
Of the Covenant of Grace, 3 79
(I.) They were {inner^, and there could not be a new co-
venant made without provifion for removing of their fm ;
and that required a prieft, and one that was able to remove
fin, and repair the injured honour of God. And fuch a one
was Chrift.
(2.) Sin could not be removed, without a facrifice of fufH-
cient value, which they were not able to afford. The new
covenant was a covenant by facrifice, Pfal. 1. 5.; and it could
not be obtained without facrifice ; it behoved neceffarily \o
be written in blood, Heb. ix. 22. Chrift becoming a Prieft,
gave himfelf a facrifice, for eftablifhing of the covenant,
Eph. V. 2. ; and fo it is the new teftament in his blood, fhed
for the remiflion of the fins of many.
(3.) No facrifice could be accepted, but on fuch an altar as
fhould fan<Stify the gift to the effe£l of the removing of fin.
And who could furnifli that but the Son of God himfelf,
whofe divine nature was the altar, from whence the facrifice
of the human nature derived its value and efficacy, as in-
finite ? Heb. ix, 14.
(4.) There behoved to be a priefl: to offer this facrifice,
this valuable facrifice, unto God, upon that altar: ^So. there
could have been no facrifice to be accepted, and fo no remo-
val of fin, and {o no new covenant. And who could that be
but the Son of God only ? Since himfelf was the facrifice,
and himfelf the altar, he himfelf alone could be the Priefi: *.
Iif. From all that has been faid on the head of the condi-
tion of the covenant, ye fee the price of finners falvation, the
ranfom of fouls, the only valuable plea that a finner can have
for mercy, namely, the condition of the covenant performed
by the Mediator. Let it be the great concern of your life,
to be interefted in it in a faving manner, as reckoned of God
to have been performed for you. If it be not reckoned on
your account, what will it avail you for life and falvation ?
Be concerned then for the imputation of that righteoufnefs
unto you. It is offered in the gofpel unto you, that the holi-
nefs of Chrift's nature, the righteoufnefs of his life, and the
fatisfaclion of his death, fiiall be yours, yours freely, as a free
gift of righteoufnefs : believe it, and lay your fouls weight
on it by faith, and it fliall be imputed to you.
SECONDLY, We proceed now to confider the fecond
part of the covenant of grace, viz. the promife. This cove-
nant is a proper covenant : and in it there is a promifTory
part, anfwering to the conditionary part which we have now
3 B 2 explained.
* VidevhififprOj tit. Cbriji the Trief of the Covenant,
3-8t Of the Covenant of Grace,
explained. And it is God's part of the covenant, as the other
was the Mediator's part ; and is that which our text, / have
made a covenant with my chofen^ doth principally and exprefsly
bear; compare ver. 4. " Thyfeed willleftablifhfor ever." The
promife of the covenant is the bond of promife, whereby
God has obliged himfelf to give the benefits fpecified in the
covenant, and to make them forthcoming, upon the confi-
deration of the performance of the condition. And foraf*
much as the condition performed by Chrillwas ftri<5lly meri-
torious of the benefits promifed, the promife is firm and
binding, not only in refpedt of the truth and faithfulnefs of
God, Tit. i. 2.; but alfo in refpecSl of his juflice, 2 Tim. iv. 8.
which requires the Mediator's obedience to be rewarded ac-
cording to the promife made in the covenant.
Of what weight and importance the promifTory part of the
covenant is, will appear by thefe confiderations.
1. The covenant of grace hath its name from this part of
it, Eph. ii. 12. It is called, " covenants of promife."
2. The covenant itfelf is by the Holy Ghofl defcribed as a
clufler of free promifes of grace and glory to poor finners,
without any mention of any condition, Heb. viii, 10. 11. 12.
3. The promifes of the covenant are the purchafe of Chrifl's
blood, the fruit of his fulfilling all righteoufhefs in his birth,
life, and death.
4. The great delign and end of the covenant is accomplidi-
ed in the performance of the promiiTory part of the covenant:
and that is the glory of God, and the falvation of finners,
Rev. X. 7.
5. The happinefs and comfort of all God's ekift, for time
and eternity, depends on the promifes of the covenant, Tit.
i. 2.
6. The glory of the man Chrift, as Mediator of the cove-
nant, depends on the. prodnife of the covenant.
7. God has fvvorn the promife of the covenant, PfaL
Ixxxix. 3. Heb. vi. 17. *
For clearing of this weighty point, we fliall confider the pro-
mifes of the covenant in general, and then take a more par-
ticular view of them.
First, I am to fhew what are the promifes of the cove-
nant of grjice in general. They are promifes made by God
himfelf in that covenant, upon the confideration of Chrifl's
fulfiUing the condition of the covenant, as the onerous caufe
thereof,
* See thefe feven particulars illuftrated, ubifupra^ tit. The promijfory
part of the Covenant,
Of the Covenant of Grace, 381
thereof, whereby he has fecured all happinefs to the cleft, af-
ter Adam and his children had loft it by the breach of the
iirft covenant, and hath alfo fecured all means leading there-
unto. Thefe promifes, in refpedt of the parties on whom
they have their dire(El: and immediate effccc, are of two forts.
1. Some of them have their direct and immediate efFe6t on
Chrift himlelf, the head of the covenant, who in his own
perfon performed the condition of it ; fuch as the promifes
of afliilance in his work, of a numerous offspring to be gi-
ven him, and a name above every name, as the reward of
his work, Heb. xii. 2.
2. Some of them have their direct and immediate effeft oa
Chrift's fpiritual feed and members, comprehended with him
in the fame covenant ; fuch as the promifes of the new heart,
regeneration, cleaning from the defilement of fin, &c.
Secondly, To whom the promifes are made. We may
take up this point in thefe two things.
'Firf^ The promifes of the firft lort, viz. thofe that have
their diredl and immediate effect on the perfon of Chrift,
were made to Chrift himfelf, If. xlix. 7. « And they were
made to him as head of the covenant, the fecond Adam, the
reprefentative of his fpiritual feed.
Secondly^ The promifes of the fecond fort, viz. thofe that
have their direct and immediate effe<5l on Clirift's fpiritual
feed, the elef:, are made to Chrift primarily, and to the feed
feeondarily. They are made to both, but hrfi: to the head,
then to the members through him.
I. They are primarily and chieiiy made toCIirift. Though
they have their immediate effect on the eledt, they are made
immediately and chiefly to hira. This appears by feveral do-
cuments from the word of God.
ly?, The exprefs teftimony of the apoftle, Gal. iii. 16.
<' Now to Abraham and his feed were tiie promiles made, — •
and to thy feed, which is Chrift."
"idly^ Chrift is by the covenant confrituted heir of all
things, Pfa], Ixxxix. 27. Heb, i. 2. And that muit needs be
in virtue of the promiie of the covenant, which he purcha-
fed by his fulfilling of the covenant.
3fi?/y, As God promifed life in the covenant of works to.
Adam's children, upon condition of his perfect obedience,
which is evident from death coming on them by his dif-
obedicnce ; io he hath promifed life in the covenant of
^race to Chrift's fpiritual feed, upon condition of his obe-
dience.
^thly.
38^ Of the Covenant of Grace,
4thlff All the promifes that have their dire£i: and immC'*
fliate elFeft on the ele(Sl:, are a part of the reward made over
to Jefus Chrift in the covenant, Heb. xii. 2. compared with
If. liil. 10. They are all the price of blood to him, the pur-
chafe of his obedience and death, and therefore called the
new teftament hi his blood.
This is a point of great weight, and ferves both to in-
form our minds and diredl our pradtice. For hence may
fairly be inferred,
(i.) That the promifes are not made to the believer's good
works, but to Chrift's works, and to the working believer in
and through him, Rom. iv. 4. They are abfolutely free to
the believer, and not of debt to him, and therefore are not
made to his works.
(2.) That the firft grace whereby the dead eledl are quick-
ened, and made to believe, and unite with Chrift, is con-
veyed to them in the way and fure tenor of a promife, as well
as the grace that follows faith, Ezek. xxxvi. 26.
(3.) the way to be perfonally and favingly interefted in the
promifes of the covenant for time and eternity, is to embrace
Chrift by faith, and thereby unite with him, 2 Cor. i. 20.
(4.) V/hen through deadnefs and darknefs of fpirit, or fomc
confciencc-wafting guilt, the faith of the promife is failed in
you, and ye cannot faften your hold upon it again, becaufe
you fee no good in yourfelves, embrace Chrift again, and the
promife in him, notwithftanding of all your firft unworthinefs
and guilt, and ftand not off from the promife till you be in
better cafe, Pfal. Ixv. 3.
(5.) The true way to plead the promifes is, to plead them
through Jefus Chrift, to plead the accompliftiment of them
to ourfelves for his fake, to come to God in the name of
Chrift, and to crave the fulfilling of the promifes, John xvi.
23. 24.
(6.) Lafly, This may confirm and ftrengthen the faith of
believers as to the accompliftiment of the promifes to them.
2. Thefe promifes are made to the ele61, Chrift's feed,
fecondarily, in and through Chrift, 2 Tim. i. 9. As he has
the chief and fundamental intereft in them, fo they have a
derived intereft in them through him, in refped of their le-
gal and myftical union with him *.
Let us therefore take heed to ourfelves, left ftanding off
from the free promife of life in Chrift, we go about to feek
our falvation another way. Let us be denied to all confir
dence
* See all the foregoing particulars amplified, nUfupra, under the
title laft rei'erred tc.
Of the Covenant of Grace* 383
denes in our own works, as we would not thruft ourfelves
into the room of Chrift, and fo he become of no elfedt to us.
[The author next proceeds to take a particular view of
the promifes of the covenant of grace, which he treats of as
peculiar to Chrift, and as common to his fpiritual feed ; for
all which we muft refer the reader to his View of the Co've-
nant of Grace, under the titles, Of the promifes peculiar to
Chrift, and. Of the promife of eternal life to the eleB, conf^
dered in three periods ; where they are handled more largely
than in this work.]
III. The next general head is, to conlider the adminiftra-
tion of the covenant of grace. Since this covenant is that
which the falvation of the whole fpiritual feed depends on,
and according to it all the difpenfations of God towards
them, for carrying on and completing that love-defign, are
regulated ; and iince it was withal a compact entered into
betwixt the Father and the Son before the world began, and
fo in itfelf a great fecret, Pfal. xxv. 14. ; it is neceffary that
there be an adminiftration of it, whereby it may be render-
ed efFedual, for the behoof of thofe in whofe favour it was
entered into. Wherefore the adminiftration of it was de-
volved on Chrift, the fecond Adam: and he hath it as one
of his prerogatives, by the covenant itfelf, made over to
him in the promifl*ory part of the covenant, particularly by
the promife of a glorious reward of his work in fulfilling
the condition, John v. 27. It was for this caufe the laft
Adam was made a quickening fpirit, as faith our fecond
text. And fo he is " given for a covenant of the people,"
If. xlix. 8. ; which imports the conftituting him Adminiftra-
tor of the covenant, whereby the people, any people, Jews
or Gentiles, may become God's people, and receive all the
benefits of that covenant-relation to God.
Now, that Chrift is, by the authority of Heaven, confti-
tuted or made the covenant, imports thefe two things.
I. He is conftituted and fettled, by the authority of his
Father, Adminiftrator of the covenant. As he had the
burden of purchaling the promifed benefits, fo he has the
honour of diftributing them, according to the meafures laid
down in the eternal purpofe of God, with refpedt to the
conferring of thefe benefits. None of the benefits of the
covenant are to be had, but out of his hand : he received
them from his Father, and linners muft receive them from
him. That this is the meaning of this phrafe, is evident
from
384 Of the Covenant ofGrdce,
from the following words, declaring the end of his being gi-
ven for a covenant of the people : " To eftablifh the earth,
to caufe to inherit the defolate heritages," ver. 9. compare
chap. xlii. 6. 7. " That thou mayell fay to the prifoners.
Go forth."
2. The whole of the covenant is in him. An Admini-
ftrator of one's goods mufl have them in his cuftody ; he mufl
have a power over them, as Jofeph, who was to furnifh
the people corn, had all the granaries of Eygpt at his com-
mand. Our Lord Jefus is fuch an Adminiftrator of the co-
venant, as has the whole of the covenant in himfelf : fo that
he who has Chrift has the covenant ; and he that has not
Chrift has no faving part or lot in it.
For opening of the adminiftration of the covenant devol-
ved on Chrift, we fhall coniider thefe three things, the ob-
jects, the ends, and the nature of this adminiftration.
FIRST, Who are the objects of this his adminiftration,
the parties to whom he is impowered, by commiffion from
his Father, to adminifter the covenant. The eleft only were
the parties reprefented by the fecond Adam ; and to them
only is the adminiftration of the covenant efteftual to their
falvation. But mankind-finners indefinitely are the objedts
of the adminiftration. The extent of it is not founded on
ele6lion, but on the fufficiency of Chrift's obedience and
death for the falvation of all ; nor is it regulated by elec-
tion, but by the fulnefs of power in heaven and earth given,
to Chrift as the reward of his work, his obedience even
unto death.
To confirm this truth, which is glad tidings for all fin-
ners of Adam's race, bearing that Chrift is impowered by
commiflion to give them, and every one of them, the cove-
nant, and all the benefits of it, to their eternal falvation, the
following things may be confidered.
I. The grant made of Chrift by the Father, as the ordi-
nance of God for the falvation of loft ftnners of mankind.
"When the Ifraelites were in the wildernefs, many of them
were bitten by fiery ferpents : in that cafe God inftituted an
ordinance for their cure, viz. a brazen ferpent lifted up on a
pole. And he made a grant of it to whofoever would ufe it
for that purpofc of healing, for which it was appointed of him,
by looking to it, without accepting any that needed healing,
Numb. xxi. 28. So all mankind being bitten by tlie old fer-
pent the devil, and fin as his deadly poifon left in them; God
has appointed Jefus Chrift the ordinance of Heaven for their
2 falvation
Of the Covenant of Grace, jg^
falvatlon, and has made a grant of him as fuch, to whofoevei*
of Adam's loft pofterity will make ufe of him for that purpofe,
by looking to him in the way of believing, without excepting
in this grant any, if they are but of the world of mankind,
John iii. 14. 15. 16.
2. The Mediator's commiffion for the adminiftration Is con-
ceived in moft ample terms, Luke iv. 18. 19. If. Ixi. i. 2,
He Is to adminifter the covenant, not only to the meek, poor,
broken-hearted, but to the captives, the blind, bruited, pri-
loners, flaves, and broken men who have fold their inherit-
ance. What fort of ftnners can one imagine to be excepted
here ? Thefe terms are too general to admit of any exception,
as to iinners of mankind.
3. The ample powers given him as Adminiftrator of the co-
venant. All power in heaven and in earth is granted to him,
Matth. xxviii. 18. So there is none on earth excepted from
his adminifteringthe covenant to them : the indemnity which
the Father has put in the hands of his own Son to difpenfe,
hath no excepted perfons of mankind in it, but he is to dif-
penfe it to any of them all whom he will, John v. 21. 2 2.
And it is remarkable, that upon this fulnefs of power com-
mitted to the Adminiftrator of the covenant, the general of-
fer of the gofpel is founded, Matth. xi. 27. 28. and xxviii*
18. 19. All without exception are declared welcome to come
and fuck of thefe full breafts of the divine confolations con-
tained in the covenant.
4. His executing of his commiffion in an unhampered
manner, adminiftering t?ie covenant indifferently to any Iin-
ners of mankind ; not this or that party of them, under this
or the other denomination, but mankind in general, Prov.
viii. 4. So the gofpel in which the covenant is adminiftered,
is good tidings to all people, Luke ii. i o. ; and the gofpel-feaft
is made unto all people. If. xxv. 6. Accordingly he gives
his apoftles commiffion in moft ample terms, than which one
cannot imagine more extenftve, Mark xvi. 15. «< Go ye in-
to all the ivorldy and preach the gofpel to every creature,''^
5. Conftder to whom Chrift ftands related as a Saviour by
office. He is the Saviour of the body only, Eph. v. 23.
being confidered as actually fiving from fin and wrath. But
confidered as an official Saviour, he is the Saviour of the
u'orld, as he is exprcfsly called, i John iv. 14. John iv. 42.
And his falvation is called the " common falvation," Jude 3.
6. Lajlly, If it were not fo, then there would be fome of
mankind-finners excepted, for whom there would be no
Vol. I. 3 C msnnsr
5 86 Of the Covenani of Graa.
manner cf warrant to believe in Chrifl:, or take IiolJ of the
covenant, more than there is for devils : w^hich is contrary
to the fcriptures, John iii. i6. Mark xvi. 15 *.
Use. Know ye then that our Lord Jefus is impowered to
adminifcerthe covenant of grace to you, and each one of you.
There is a Saviour provided for you, to v/hom you have a
right, and to whom you may have accefs for life and falva-
tion. Ye have heard much of the promifed benefits of the
covenant : let none fay, they are excluded from them. On
the contrary, whatever ye are or have been, your name is in
Chrift's commliBon for adminiftering the covenant : and ye
n:iuft cither take that covenant, or perilh as defpifers of it.
SECONDLY, What are the ends of this adminiftralion^
or the bufinefs thus put into Chrift's hand.
1. To bring fmners into the covenant perfonally and fa-
vingly, If. xlix. 5.
2. When they are brought in, to be the fole manager of
them, according to the covenant, till death, John v. 22.
-;. To complete the happinefs of his covenant- people, ac-
cording to the covenant, in another world, Eph. v. 27. CoL
i. 22.
Thefe are the ends of this adminiflration committed to
Jefus Chriftj this is the work that he hath to do as Adminiftra-
tor of the covenant. And the putting it in his hand vras a
method of grace at once adapted to the glory of God the of-
fended party, the comfort and fafety of fmners who had gi-
ven the offence, and the honour of the Mediator the glorious
Peace- maker f.
THIRDLY, I come to confider the nature of this admi.
niftration. And hereof we may have a view, by obferving
Chrifl's relations to the covenant, in which he ftands as Ad-
miniftrator of it. We have feen already, that Jefus Chrifl,
as party-contracl:or on m.an's fide in the covenant, became
the Mediator of the covenant, both fubflantial and official ;
that with refpexfl to the conditionary part of it, he became the
kinfman Redeemer in the covenant, the Surety of the cove-
nant,
* The above particulars sre more largely illuftrated, t:bifupra^ under
the title, Sinners cf mankind the cbjecl cf the adminifrati^n of the cove-
nant.
f See thefe particulars amplified, zibifulra^XivAt^ the title, The ends
of tie admijiiftratien of the covenant.
Of the Covenant of Grace. 3 8 •?
nant, and the Prieft, the atoning Prieft thereof. It remains
that we confider his relations to the covenant as he is Admi-
niftrator of it, which refpe^ls the promiirory part thereof.
And thus he bears a fivefold relation to the covenant, viz.
the Truftee, the Teftator, the Prophet, the King, and Inter-
cefTor of the covenant ; each of which is a fyllable of that
name above every name, given him of the Father *.
From what has been faid of the adminiftration of the cove-
nant, we make the following inferences.
1. As the covenant is well ordered in itfelf, fo it is well
ordered in point of its adminiftration ; and fo it is ordered
in all things, 2 Sam. xxiii. 5. Many a good bargain is mar-
red as to the fuccefs of it by mlfmanagement, through the
unfkilfulnefs and unlitnefs of him into whofe hands it is
committed. But the covenant is «put into the hand of an in-
fallible Adminiftrator, perfectly lit to deal with all concern-
ed therein, and fo cannot mifs of an ilTue agreeable to the
defign of it. Two things are of fatal confequence mfuch mat-
ters, (i.) Unlkilfulnefs \ and (2.) Want of povrer and ability.
Through either of thefe in the manager, a promifing contri-
vance may be marred in the management of it. The admi-
niftration of the covenant of grace is a matter that requires
the utmoft flvill, confidering the difficulty of the thing in it-
felf, and the ill difpofition linners are of with relation to it.
Eat Jefus Chrift is infinitely wife, and nothing can efcape
his forefight or obfervation. Col. ii. 3. He knows well the
fit times and feafons, and has " the tongue of the learned,
that he fhould know how to fpeak a word in feafon to him
that is weary," If. 1. 4. There are many adverfaries, let to
oppofe and counteracl the defign of the glorious contrivance,
the adminiftration of which is put in his hand : the whole
force of hell is banded againft it. But he is fufficienily en-
abled to carry it on over the beily of them all ; all power in
heaven and in earth being given him. And therefore one
may conclude, that v/hen the myftery of God lliall be flnifli-
ed, the ifTue will be found exactly to anfwerthe eternal plan.
2. While the covenant is adminiftered to you, it is Jefus
Chrift himlelf with v/hom you have to do in that matter :
he is the great AmbafTador of heaven to you and each one
of you, in this matter of the covenant, Heb. xii. 25. Ye
%vould then look above minifters and ordinances unto him-
3 C 2 felf
* See all thefe relations illuflratcd. i:hi fupra, under their refpc6live
Titles.
3^8 Of the Covenant of Grace,
felf, and regard them as perfons and things by which Jefus
Chrift himfelf is treating with you, and regard him as your
party with whom ye have to do. If miniftcrs go beyond the
bounds of their commiffion, ye may fafely fo far difregard
what they fay or do in that manner : but to fill your hearts
with prejudices againft them, on account of fuch and fuch
faults ye efpy in them, efpecially on the account of doing
their duty, and fo to make yourfelves very eafy as to the or-
dinances by them adminiftered, and to flight thefe ordinances
under pretence that ye can fpend the time otherwife to as
great advantage ; this is but to look on them as divided in
their miniftration from Chrift, and fo to cheat your own fouls,
2 Cor. V. 20. Luke x. i6. What God then has joined, it
will be dangerous fo to put afunder. If ye took Chrift him-
felf for the party dealing with you, as indeed he is, it would
engage you to take good heed how ye entertain the admini-
flration of the covenant among you,
3. They who would partake of the covenant, muft come to
Chrift by faith, If. Iv. 3. for that efFea. He has the admi-
niftration of it in his hand ; fo it is from him we muft get it,
with all the benefits and privileges of it. The whole of it is
in him ; fo uniting with him we have it, and only that way
we can have it. As is your intereft in Chrift, fo is your in-
tereft in the covenant of grace ; if he is yours in the way of
fpecial intereft, your fouls being married to him ; then the
privileges of the covenant are all yours, and the covenant is
the fecurity ye have for them ; if ye are ftrangers to Chrift,
ye are ftrangers to the covenant of promife too, and fo with-
out hope and without God in the world.
4. JSuch as are perfonally entered into the covenant in a fa-
cing manner, and would improve the covenant for their
daily needs, muft ftill be coming to Chrift for that end ;
iince he is the Adminiftrator of it, all the benefits of it are
difpenfed by his hand, John i. t6. So the fife of a Chri-
ftian comes to be a fife of faith : forafmuch as the whole
fupply afforded thern from heaven is benefits of the co-
venant, and the riches of the covenant are in Chrift's hand as
Adminiftrator of it; and the way of believing in Chrift is the
way appointed for receiving them from him. So the more
^ Chriftian is in the exercife of faith, the more he employs
the Adminiftrator ;#and the more he lies about his hand, the
more liberally he fliares of the things of the covenant.
5. Sinners have abundant encouragement and fecurity for
^hcir coming into the covenant, by believing in the Lord Je-
fus
Of the Covenant of Grace » 389
fus. We are not called to come to enter into a covenant
with an unvailed God, the rays of whofe glory in his holinefs,
juftice, and truth, and all his other perfections, might quit<i
damp and difpirit the guilty creature; but as Chrift as a ll'-
cond Adam has made the covenant with his Father, and ful-
filled it in the whole of the condition thereof required on our
part \ {o it is put in his hand, who is bone of our bone, and
fiefh of our flefli, to adminifiier it unto any of the family of
Adam ; and in him we have the whole of it. Mere all is
ready for us, fuited to our cafe. And we have his word of
the gofpel for our fecurity, Matth. xxii. 4. and John vi. 37.
And well may we truft him, believing the bon, believing his
v.'ord, iince the Father has trufteJ him with the whole ad-
miniftration of the covenant.
6. Lajlhj^ There is no man who has the offer of ChriH:
made him in the gofpel, but if he continue in hi«i iin, and
die in it, he will perifh with a witnefs, without all fliadow
of excufe, John xv. 22. The covenant is the contrivance
of Kcaven for falvation to loft linners : in the ad mini-
iVation of it, none are excluded from the benefit thereof;
the net is fpread out for even the worft of fmners, where-
ever'the goipel comes. There is enough in the covenant for
the worft of cafts ; the promifesof it are made fuitable to the
linner's cafs, both in refpect of fin and of mifery; fo that what-
ever is their cafe, in the covenant there is a fuitable cure.
And that the finner may at once lay hold on all, God has gi-
ven Chrift as the covenant to the people, making the em-
bracing of Chrift the fhort and liire v/ay for the finner to have
all. in him is lodged the quickening Spirit : fo that by ap-
plying to him we may have life. Tliey muft then be left in-
cxculable who reject the offer of Chrilf, and will not come
to him that they may have life, John v. 40.
And now having opened to you the doctrine of the covs-
.rant of grace, that covenant on which the falvation of our
fouls depends, in difcourfmg of the parties in it, the parts of
it, and the adminiftration of it, I Ihall ihut up the dil'courfe
on this fubjecf, with a twofold ufe of the whole.
Use I. Of trial. Let every one put the queftion to him-
felf, What interelf have 1 in this covenant ? Are ye perfon-
aily brought v,'ithin the covenant of grace in a faving man-
ner, or not ?
For your help in this inquiry, I fhall ofter you fome marks
or chara<5lers of thofe who by gr^re are perfonaily inftnted
through
39*5 Of the Covenant of Grace*
througli faith In the covenant of grace, before the Lord, un-
der ChriO: the fecond Adam as their head.
1. They are fuch as have fled for refuge from the cove-
nant of works to the covenant of grace, Heb. vi. 17. 18.
2. They are fuch as cordially approve of and acquiefce in
the plan of the covenant, as fuited to the honour of God,
and to their cafe in particular, 2 Sam. xxiii. 5.
3. Having the difcovery made to them of the covenant as
made from eternity betwixt God and the fecond Adam, and
in the gofpel offered to them, they will fatisfy themfelves
with Heaven's draught of it in their covenanting, fo far as
they underftand it, and not go about to add to it, or dimi-
liilh from it, A6ts ix. 6.
4. The love of God in Chrift is habitually predominant in
them, Prov. viii, 17. " I love them that love me."
5. Jefus Chrift, the head of the covenant, is their head
with their own confent.
6. The condition of the covenant, as fulfilled by Jefus
Chrift, is the alone ground of theirconfidence before the Lord,
as to acceptance with God for time and eternity, and as to
any of all the benefits of the covenant they look to partake
of, Phil. iii. 3.
7. The promlfes of the covenant are a fatisfying portion
to their hearts, 2 Sam. xxiii. q.
8. The fpirit of the covenant is in them ; and that is ano-
ther fpirit than what the men of the v/orld are adluated by,
Ezek. xxxvi. 27.
9. The laws of the covenant are in their hearts the holy
law of the ten commandments, the eternal rule of righ-
teoufnefs, Heb. viii. 10*.
Use n. Of exhortation to linners and to faints.
FIRST, Let finners be exhorted to come into this cove-
nant, by embracing it perfonally for themfelves, fo as they
may be inflated therein to all faving purpofes. This cove-
nant is brought to and fet before you in the gofpel ; fo that
you and every one of you muft either be receivers orrefufers
of it. O refufe it not, for the refufing is dangerous beyond
expreflion. Take hold of it, and embrace it, for it is your
life : come, enter into it without delay. Ye are under the co-
venant of work?, O finners ! where ye can have no life nor
falvation. But the door of the new covenant is opened unto
you,
* See all thefe particulars amplifted, lebi fupra^ tit. Trial ofajli-ving
■^eyfoiml inheing in the eo'venarJ of grace.
Of the CoDetmnt of Grace, 3^1
you, come, flee from the covenant ye were born under,
and are living under ; and let the facred knot be caft this
day, by your entering within the bond of the covenant of
grace, accepting and embracing the offered covenant, to the
inftating of you perfonally in it, to all the purpofes of life
and falvation, grace and glory, by it.
But that you may more clearly perceive the duty ye are
called to, and may not v/alk in the dark, in your aiming at
embracing the covenant, and that the motives to it may have
the more weight, I (hall,
1. Lay before you, by what means it is that a fonl embra-
ceth the covenant of grace, and is inftated in it efFe6iually
to falvation.
2. Offer Tome motives to prefs the exhortation on finners
to enter perfonally into the covenant.
First, I ihall lay before you, by what means it is that a
foul embraceth the covenant of grace, and is inflated in it ef-
fectually to falvation. This, in one word, is by faith in Je-
fus Chrift, Ads xvi. 31. The covenant is held forth in the
gofpel to you : God faith to every one of you, " I will make
an everlafting covenant with you, even the fare mercies of
David." And to ftate you in it perfonally, and to clofe the
bargain with you, to all the intents and purpofes of falvation,
all that is required of you is to hear, that is, to believe, If.
iv. 3. He that belie veth is within the covenant of grace
perfonally and favingly ; he that believeth not, is ftill under
the covenant of works, where the firfl Adam left him. This
is the hand that takes hold of the covenant ; thereby one
figns the covenant for himfelf, and clofes the bargain for hij
own falvation. This is the mouth of the foul, by winch it
confents to the coven:int ; and God becomes your God in
covenant, and ye his covenanted people. So when we call
you to embrace the covenant, and enter into it perfonally, all
that we call you to is to believe on the Lord Jefus Chriif.
That believing on Chrift fhould be the appointed mean of
entering finners into the covenant of grace, is very agree-
able to the nature and end of that great tranfa«5lion. For,
(i.) Hereby the grace of the covenant is preferved entire
in the difpenfation of the covenant ; and by that means the
promife is made furc to all the feed, Rom. iv. 16. Faith is
contradiliinguiflied to works, as grace is to debt, Rom. iv.
4, 5. If any work or doing of ours were that upon which we
were inflated in the covenant, and got the riglit to the pro-
mife, then the covenant, and benefits of it, would be of debt
to
3^2 Of the Covenant of Grace,
to us, contrary to the very defign of that method of falvation,
which is to exalt the free grace of God, and cut off all boaft-
ing. But the nature of faith on Chrift is adapted to the ex-
alting of grace, inafmuch as it is a grace purely receiving,
not giving ; taking all from Chrift, without money and with-
out price ; laying the llrefs of the foul's acceptance with
God wholly on what Chrill has done and fuffered ; and re-
nouncing entirely all doings and fufferings of our own in that
point.
(2.) Hereby the iinner enters into the covenant, by uniting
with Chrifl, who was the reprefentative with whom it was
made, John x. 9. ; and fo the unity of the covenant, and the
veprefentation in it, are preferved. If men entered Into the
covenant another way, as by accepting fuch and fuch pro-
perly called terms to them propofed, and promlling for them-
felves the performance of them, the reprefentation in the
fecond covenant is marred, and there would in effecl be as
-many covenants of grace, as there are perfons embracing it
at different times ; at leaft Chrift's covenant would be one,
and ours another. But the covenant of grace being made
with Chrift, as the fecond Adam, in the name of all fuch as
ihould be his, it is evident, that the only way of one's per-
fonal entering into fuch a covenant, muft be hj becoming
bis, ftanding related to the head of the covenant as our head :
and it is by faith, and no work or confent of ours differing
from faith, that we are united to him, and become members
of his body, Eph. iii. 17.
But here arifeth a weighty queftlon, neceffary to be
touched, for clearing your way into the covenant, viz. What
is that believing, by which one unites with Chrift, and fo
enters into the covenant of grace ? Believing, in the fcrip-
ture-ufe of the word, is trufting a word, perfon, or thing.
And hence the fcripture-phrafes of heliemng to, and believing
in, i. e. having truft to and in ; phrafes, however unufual
with us in converfation, yet ordinary both in the Old and
Ne\v Teftament. It is the trufting a word, as to a report.
If. liii. I. ; in God's words, Pfal. cvi. 12. It is trufting a
perfon : thus the Ifraelites " believed the Lord and his fer-
vant Mofes ; Heb, believed in the Lord, and in Mofes his
fervant." Job iv. 18. Heb. " He believed not in his fer-
vants," i. e. trufted them not. And it is the trufting a thing
too, Job xxxix. 12. " Wilt thou believe him," viz. the uni-
corn ? Heh. " believe in him," i. e. truft in him. Deut.
xxviii. 66. Heh, *' Thou ftialt not believe in thy life." —
1 And
Of the Covenant of Grace. 393
And hence I conclude, that faving faith is^ in the general,
the trufting of a word, and of a perfon and thing held forth
in that word.
Now, there is a twofold word to be believed by all thofe
who would enter into the covenant of grace in a faving man-
ner, namely, the word of the law, and the word of the go-
fpel. The believing of the former is a faith of the law j and
of the latter, a faith of the gofpel. The faith of the law is
the work of the Spirit of God, as well as the faving faith of
the gofpel, though wrought by him in a very different man-
ner. The former he works by the law, as a Spirit of con-
vidion and bondage, convincing of fin and mifery, Rom. viii.
15. with John xvi. 8. The latter he works by the gofpel,
as a quickening Spirit, a Spirit of faving illumination and
adoption.
Whofoever then would enter into the covenant of grace,
mufl, in the firfl place, have a faith of the law ; which there-
fore is necefTary to be preached to finners. And by it a man
believes three things.
I. That he is a (inner, a breaker of the law's commands,
liable to divine vengeance. The law pronounces him a guilty
man, and he believes the report of the law concerning him-
felf in particular ; and fo, by this faith, his heavy and for-
rowful heart echoes back to the voice of the law. Guilty,
guilty ! Rom. iii. 19. This faith is a divine faith, founded
upon the teftimony of God in his holy law ; and refls not
in the teftimony of men, whether fpoken or written. The
Spirit of God, as a Spirit of bondage, brings home the law
to the man's confcience, and perfuades him, that that law
is the voice of the eternal God, and the voice of that God to
him in particular ; and fo convinces him of fin upon God's
own teftimony. And thus he believes,
(i.) That his life and converfation is finful and corrupt,
difpleafing and hateful in the fight of a holy God, according
to the divine teftimony, Rom. iii. 12. " They are all gone
out of the way, they are together become unprofitable, there
is none that doth good, no not one." He believes, what is
true, that his omifHons and commiflions are to him innu-
merable ; his righteoufnefs and unrighteoufnefs are both to-
gether finful and difpleafing to a holy God ; that he is gone
out of the way of God, and is walking in the way of de«
ftru6lion and mifery.
(2.) That his heart is full of mifchief and iniquity, ac-
cording to the divine teftimony, Jer. xvii. 9. ** The heart is
Vol. I. 3D deceitful
394 0/ the Covenant of Grace.
deceitful above all things, and defperately wicked." He feef
thofe hellifli lufls there, which he little noticed before. The
law (hining into the heart, difcovers them ; and preffing the
man, irritates them; fo as he believeth, that he has fuch a
myftery of iniquity in his heart, as he could never before be-
lieve to be there, Rom. vii. 9.
(3.) That his nature is quite corrupted, according to the
divine teftimony, as one " dead in trefpalTes and fins,'* Eph:
ii. I. And fo his foul echoes back to thelaw*s teftimony, ** I
was fhapen in iniquity, and in fin did my mother conceive
me," Pfal. li. 5. crying. Unclean^ unclean. He fees that his
difeafe is not accidental, but natural and hereditary ; and fo
that his nature cannot be mended, but muft be renewed.
And fo he believes, not only that he does no good, but that
he can do no good. And in all thefe refpedls he fees and
believes himfelf to be an obje^l loathfome in the fight of a
holy God, loathfome in refpedt of his life, heart, and nature
too.
2. By the law man believes, that he is a loft and undone
finner, under the curfe of the law for his fin. Gal. iii. 10.
He no more looks on the curfe of the law as fome ftrange
thing, belonging only to fome monfters of wickednefs, and
far from him. But the Spirit of God brings home the dread-
ful fentence of that broken law, and applies it clofe to him,
as if he had faid, Thou art the man. And he groans out his
belief thereof under the felt weight thereof, like a man un-
der the fentence of death, Rom. vii. 9.
3. By it a man believes, that he is utterly incapable to help
himfelf, and fo that he mufi: inevitably perifli for ever if he
get not help. He believes, that he cannot, by all his doings
and fulFerings, remove the curfe of the law from ofFhim, ac-
cording to the divine teftimony, as being " without ftrength,"
Rom. v. 6. j nor change his own nature, heart, and life, in a
right manner, according to that infaUible teftimony, '' Can
the Ethiopian change his fkin, or the leopard hisfpots.'* then
may ye alio do good that are accuftomed to do evil," Jer xiii.
23. He believes himfelf to be a dead man fpiritually; legally
dead, and morally dead, as the apoftle teftifies of himfelf in
that cafe, Rom. vii. 9.
This is the faith of the law : and the effefl: of it is a legal
repentance, whereby the foul is broken and bruifed with fear
and terror of the wrath of God, grieves and forrows for fin
as a ruining and deftru<Sl:ive evil, ferioufly defires therefore to
be freed from it, defpairs of falvation by itfelf, and ferioufly
looks
Of the Con) enant of Grace, 30^
looks out for relief another way, Aifts ii. 37. and xvi. 29.
3c. Thus the law is a rchoolmaftcir to bring us unto Chrillj
and the faith of the law makes way for the faith of the go-
fpel. Not that this legal faith or legal repentance is the con-
dition of the foul's welcome to-Chrift and the covenant of
grace: our accefs to Chrift and the covenant is proclaimed
free, without any conditions or quahficaiions required in us
to warrant us finners of mankind to believe in jefus Chriit.
But they are neceffary to move and excite us to make uie of
our privilege of free accefs to Chrift and the covenant : fo that
a finner will never come to Chrift nor embrace the covenant
without them.
In calling you then to embrace the covenant, ye are called
indire£lly and by confequence to this faith of the law, to be-
lieve that ye are linners in life, heart, and nature ; loft and
undone, under the curfe ; and utterly unable to help your-
felves. Yet this is not faving faith.
Saving faith, which unites to Chrift, is the faith of the go-
fpel : for the gofpel only is the miniftration of righteoufnefs,
2 Cor. iii. 9. It is in it that the righteoufnefs of faith is reveal-
ed unto faith, to be believed, Rom i. 1 7. That is the word
■which gives the finner the only notice of a Saviour, of the
atoning blood, and the new covenant in that blood. And
hence it is that it is the only word by which faving faith is
begotten in the hearts of loft finners. Gal. iii. 2. In this
word of the gofpel the Lord Jefus, with all his benefits and
covenant, is to be believed on and embraced by faith, Rom.
X. 8. And the word of the gofpel being received by belie-
ving, we have Chrift and his covenant, with all the benefits
of it ; faith being indeed the echo of the quickened foul to
the word of grace that bringeth falvation, Mark i. 15. If. liii.
I. Gal. iii. 2. a trufting of the word of the gofpel, the perfon,
viz. the Saviour, and the thing therein held forth to us to
be believed on for falvation.
This is that believing by which we are united to Chrift,
and entered into the covenant of grace. So the queftion being
put. How ftiall I perfonally enter into the covenant of grace
in a faving manner? I anfwer in the following particulars.
FirJ}^ You muft believe that there is a fulnefs of falvation
in Chrift for poor finners. This is the conftant report of the
gofpel concerning him, £ph. iii. 8. Heb. vii. 25. Ke is
therein held forth as an able Saviour, able to fave men from
their fins, and from the wrath of God. His merit is a fufll-
cient fconce againft the tempeft of fiery wrath that nicenfed
3 D 2 juftice
39^ Of the Covenant of Grace.
juftice is ready to caufe fly forth againft tranfgreiTors, If.
xxxii. 2. His Spirit is fufficient to fan£tify the moft unholy,
I Cor. vi. 11. The righteoufnefs he fulfilled as the condi-
tion of the covenant, is fo valuable in itfelf, and in the eyes
of his Father, that it is fufficient to procure juftification, fanc-
tification, and all other faving benefits to iinners, who in
themfelves deferve death and damnation. So that they are
happy who are in him, and they fhall never perifh, but have
everlafting Hfe ; and they (hall be eternally fecure under the
covert of his righteoufnefs, as a fufficient defence. Believef^
thou this .?
This is the general faith of the gofpel, which, being with-
out particular application, doth not unite the finner to Chrift,
nor enter him into the covenant ; and may be found in re-
probates and fallen angels, as being only an aflent in general
to the truth of the do<Strine of the gofpel, Matth. xiii. 20.
21. and viii. 29. But it is necefParily prerequifite to a faith
of particular application, by the nature of the thing ; for I
mufl firft believe a faying to be true in itfelf, before I can
truft to it for my part ; and I muft firft believe a thlflg to be
good in itfelf, before I can believe it is good for me. But
where this faith is carried forward tp uniting with Chrift, it
ilTue? in an ardent defire of union and communion with
Chrift, an high efteem of him and his covenant, and a long-
ing for his righteoufnefs, as a hungry man for meat, or a
thirfty man for drink.
Secondly, Ye muft believe that Jefus Chrift, with his righ-
teoufnefs and ail his falvation, is by himfelf offered to iinners,
niid to you in particular. This is the plain voice of the go-
j'pel, If. iv, I. Rev. xxii. 17. Prov. viii. 4. But, alas! few be-
lieve it •, yea, none will believe it to purpofe, till the Spirit of
the Lord make it plain to them, and perfuade them by an
inward illumination. Many fecure finners hear the gofpel,
and are glad of the offer ; but they difcern not Chrift's voice
in it ; they hear it not as the voice of Chrift himfelf to them,
but as the word of men ; hence it hath no due authority up-
on their confciences, and fo they pafs it over lightly.
But where true faith is a-working, the word of the gofpel-
offer is by the Holy Spirit inwardly brought home and ap-
phed to the foul in particular, with power, as the word of
the Lord himfelf, and not of men, whereby the man is affu-
red that it is the voice of Chrift, and to him in particular, i
ThefT. i. 5. and ii. 13. And fo the man applies it to himfelf
by believing. This is neccffary j for without it there can be
no
Of the Covenant of Grace. ^gj-
no receiving of Chrift, and the foul can fee no folid ground
of faith : For it is evident, that there can be no receiving a-
right, where the finner does not believe the offer to be made
to him in particular. And here begins the application of faith,
an application tending to union with Chrift.
Wherefore, if ye would unite with Chrift, and fo enter
into the covenant of grace, fift yourfelves before the Lord as
condemned linners under the curfe of the law ; and hear and
believe the word of the gofpel as made to you condemned
and curfed finners in particular. And fo it will come to you
as the offer of a pardon to one under fentence of death, as
the rifing fun to one fitting in darknefs and the fhadow of
death. And let not your heart mifgive by unbelief, but be-
lieve the offer to be made to you, as it is indeed (If. Iv. 3.)
by Chrift himfelf.
Thirdly i Ye muft believe that Jefus Chrift is the Saviour
of the world, and your Saviour in particular, by the Father's
appointment, and his own offer; and that, by the fame ap-
pointment and offer, his righteoufnefs the condition of the
covenant, and eternal life the promife of the covenant, are
yours : Yours, I mean not in poffeftion, but in right there-
to, fo far as ye may hwfully and warrantably take poffeftion
of, and ufe them as your own to all intents and purpofes of fal-
vation. Think not this too much for you : it is no more
than what is neceffary to faving faith in Chrift. If you be-
lieve only in the general that Chrift is the Saviour of the
world, and don't believe that he is your Saviour in particular,
what do ye believe more than devils do ? They believe that
he is Jefus a Saviour, Mark i. 24. Ye muft needs believe
that he is your Saviour, if ye would go beyond them, and
confequently that his righteoufnefs and faivation is yours, in
the fenfe before opened ; for where Chrift is given, all is gi-
ven with him, Rom. viii. 32. Ho'.v can you take or receive
him as your Saviour, if he is not yours indeed ? A man may
take poffeftion fraudulently indeed 01 what he does not be-
lieve to be his by right: but no man can fairly and honeftly
ch'.ni and take poffeffion of what he does not believe to be
his own. Certainly God muft firft give Chrift to us, before
we can receive him, John iii. 27. Giving on God's part,
and receiving on ours, are correlates, and the former muft
needs go before the latter. Therefore believe firmly, that
Chrift is your Saviour in particular, his righteoufnefs is
yours, and eternal life is yours.
Fourthhy Ye muft wholly truft in him as your own Saviour,
and
398 Of the Covenant 0/ Grace*
and in his righteoufners as made over to you, for his whole
falvation to you in particular, upon the ground of God's
faithfnlnets in his word. This is that faving faith, or behe-
ving on Chriil: Jefus, by which a linner is united unto Chrift,
and perlonally entered within the covenant of grace. Ads
xvi. 31. II". xxvi. 3. 4. Rom. i. 17. Phil. iii. 9. Gal. ii. 16.
A<Sl:s XV. 11. I 'Viitff. ii. 13. i Cor, ii. 5. This, according
to the fcripture, is a iinner's receiving and refting upon Chrift
for falvatior', as faving faith is defined in our Catechifm"
And this is iud; cd believing, and nothing but believing, ac-
cording to the fcriptural ufe of that word.
1. 1 lay, this is plainly believing in the fcriptural ufe of that
word. It is a trufting of or in a perfon, viz. Jefus Chrift,
and God in him, the perfonal obje£l of faving faith. Acts xvi.
3i.-> — a trufting in a thing, viz. the righteoufnefs of Chrift,
the ultimate real objedl of faith, Rom. i. 17. therefore called
faith in his blood, Rom. iii. 25. — and a trufting in a word,
viz. in the record and teftimony of God, the word of the
promife of the gofpel, Joi^in iii. 1 6. the proximate or neareft
real Qh]t€i of faith. And all this for the great purpofe and
end of falvation.
2. This is the receiving of Chrift alone for falvation, John
i. 12. God has appointed Chrift Saviour of the world, and
your Saviour ; you hear that publifhed in the ^gofpel, and
you believe accordingly, that he is your Saviour, by his
Father's appointment and his own offer: thereupon you
truft on him, and on him alone, for falvation, and all you
need for falvation. Is not this a receiving of him for your
part in the charaiSier of a Saviour, wherein his Father fent
him to you ? a taking of him to yourfelf as he is offered to
you ? an ufing of him as your own Saviour by the divine ap-
pointment and offer, as trufting him for the ends for which
that offer and appointment was made .'' Thus your whole
cafe is put in his hand, with heart and good-will ; and you
truly receive him as appointed for and offered to you.
3. This is refting on Chrift alone for falvation, according to
the fcripture. If. xxvi. 3. Neither can one imagine what
way a peribn can reft on a word, or a foul can reft upon a
perlon, but by trufting them, or trufting in them. See
2 Chron. xxxii. 8. and xiv. 11. So I conclude, that this truft
in Chrift is that believing on him, by which the foul is uni-
ted to Chrift, and brought into the covenant in a faving
manner. Andi for opening of it, confider the import of thi^
truft.
(I.) I^
Of the Covenant of Grace. 399
(r.) It imports not only a willingnefs, but a fincere and
earnell defire to be delivered from fin and wrath ; a defire to
be fandlified as well as to be juftitied \ to be delivered from
the reigning power, pollution, practice, and inbeing of fin, as
well as from the guilt of it, Rom. vii. 24. 25. For it is a trufi:-
ing on Chrifl, not for the half of his faivation, viz. falvation
from wrath only, as many do who are by no means defirous
to part with fin ; but for the whole of it, even falvation from
fin too, the principal part thereof, Matth. i. 2 1. Faith is a
believing with the heart and affection of the ibul. The
whole falvation of Chrift is the believer's choice; it is the end
he defires to compafs, and the trull of faith is exerted as the
means to compafs that end.
(2.) A renouncing of all confidence in all that is not
Chrift or in Chrift, as to that matter particularly. Faith o-
verturns, felf- confidence, law-confidence, and creature-confi-
dence, to build on a quite new ground, Phil. iii. 3. and Jer.
xvi. 19. For it is a trufting in Chrift and his righteoufnefs
wholly, a trufting or believing with all the heart, Prov. iii. 5.
and A(Sts viii. 37. The believer is carried oft* the works of
the law, to the blood of Jefus, for his juftification -, and out
of himfelf too, unto the Spirit of holinefs, for fanctification ;
being perfuaded that no doing or fuftering of his own can pro-
cure to him the pardon of, or atone for the leaft piece of
guilt ; and that he is not able truly to mortify one luft, more
than to purge away the guilt of one fin, Matth. v. 3. and If.
xlv. 24. Thus is the fandy foundation overturned, that the
foul may build on Chrift the Rock.
(3.) A hearty approbation of the plan of falvation accord-
ing to the covenant, manifefted in the gofpel, as fuited to
the divine perfedlions, and to the cafe of finners, and their
own cafe in particular. Math. xi. 6. and 1 Cor. i. 23. 24.
Without this, no man that knows what God is, what fin is,
and what is the worth of his own foul, will ever venture his
falvation upon it. One's trufting his falvation to Chrift and
his righteoufnefs, fpeaks him to be well pleafed therewith, as
what one may fafely truft to, and that in the fight of a holy
juft God. And this is that rejoicing in Chrift Jefus which
makes an illuftrious piece of the believer's character, Phil,
iii. 3. It Implies,
[i.] An eyeing of Jefus Chrift in this matter as a crucified
Saviour, having fulfilled all righteoufnefs, according to the
ftated condition of the covenant, i Cor. ii. 2. This is the
view
400 Of the Covenant of Grace,
view that faith takes of Chrift, while the fmner ftands
trembling before a holy God, beholding him as lifted up on
the crofs, as the brazen ferpent was on the pole in the wil-
dernefs, If. xlv. 22. So faith is called faith in his blood,
Rom. iii. 25. ; his righteoufnefs, whereof the iliedding of
his blood was the completing part, being the only fpring of
the believer's hope.
[2.] A real perfuafion of the fufficiency of Ch rift's righ-
teoufnefs, to fave linners, and them in particular, from fin
and wrath ; to anfwer for them before a holy juft God in
the eye of his holy law, and procure for them eternal ho-
linefs and happinefs, Phil. iii. 9. There is no faving faith
without this ; Chrifl's ability muft be believed, and that
with application to your own cafe, Matth. ix. 28. And in
order to this, faith fixes its view on Chrifi:'s righteoufnefs,
as the righteoufnefs of God, and fo of infinite value and
efficacy, Phil. iii. 9. i John i. 7. The reafon why the go-
fpel, and no other dodrine whatever, is the power of God to
the falvation of finners, is becaufe therein is revealed the
righteoufnefs of God unto faith, Rom. i. 16. 17. ; and that
is the only righteoufnefs fuited to the divine perfeftions and
the finner's cafe.
[3.] An acquiefcing in that way of falvation for them-
felves, Matth xi. 6. The believer fees the fufficiency and
fafety of it, and he hath a cordial liking of it for the way
of his falvation. The myllery of Chrift is to him the power
of God, and the wifdom of God, i Cor. i. 24. His foul
pronounces them fafe and blefled that are in it ; he defires
for his own part to be found in it, Phil iii. 9. and is per-
fuaded he would be well, faved from fin and wrath, if he
were in it.
(4.) A betaking one's feif unto Chrift and his righteouf-
nefs alone, for falvation from fin and wrath. This is done
by this trufting on him and his righteoufnefs wholly, Ruth
ii. 12. The finner believing that Chrift is his Saviour,
and that his rigliteoufnefs is made over to him by free gift,
and withal that this his Saviour, with his righteoufnefs, is
fufficient to fave him from fin and wrath, doth accordingly
truft on Chrift and his righteoufnefs, for falvation from fin
and wrath.
5. Lajily, An affiance, confidence, or truft on Chrift and
his righteoufnefs, that he will five iis from fin and wrath,
according to his promife. T'l ic ;aith is an affiance, confi-
dence, or truft, is evident from the v/hole tenor of the holy
^ fcripture.
Of the Covenant of Graces 40!
fcripture. So it Is exprefsly called, If. xxvi. 3. 4. and 1,
10. Pfal. xxviii. 7. and cxviii. 8. 9. Heb. x. 35. And that
it is a particular trufl, viz. that Chrift will fave us, is evi-
dent from the nature of the thing : for he that trufts in a
perfon for a thing, hath furely a perfuafion of the fame de-
gree with the truft, that that perfon will do that thing for
him. And hence, where the party trufted doth fail, the party
trufting is confounded and afhamed, as being difappointed
in that which he trufted he would do for him: and fince
the truft of faith is never difappointed, therefore it is ob-
ferved, that the believer ftiall never be aihamed, Rom. x.
i£. I Pet. ii. 6. 2 Tim. i. 12. ; which plainly imports the
truft of faith in the Lord to be, that he will do for the {in-
ner what he trufts him for, otherwife there would be no
place for this fhame in any cafe *.
Secondly, 1 come now to offer fome motives to prefs
the exhortation on finners to enter perfcnally into the cove-
nant.
1. Being out of this covenant, ye are under the broken
covenant of works, which makes your ftate a deplorable
one. Some ftand off from the gofpel-covenant, becaufe
they do not incline to come under a covenant with God,
But, alas ! they do not confider, that there never was nor
will be a moment of their life wherein they were or are
free from a covenant with God. Yc are born under the
covenant of works, and the bond of that covenant is faft
wreathed about your necks, as long as ye are out of the
covenant of grace : for the two covenants divide the whole
world between them, Rom. vi. 14. ; and there is no getting
out of the bond of the firft covenant, but by marrying
with Chrift, and fo coming under the bond of the fecond»
Rom. vii. 4. And of the broken covenant I may fay^
that it is ftrong to command, curfe, condemn, and kill thofc
under it, Gal. iii. lo^; but abfolutely barren as to the
affording ftrength for duty, life, or falvation, Rom. viii. 3.
2. Ye are all under the covenant of grace externally
and by profeflion, as being baptifed in the name of Chrift^
Gal. iii. 27. Why will ye not really be what you have
Vol. 1. 3 E profefTe^
* Some few enlargements in thefe particulars, with objedlions of
ferious exercifed fouls relative to the do6lrine here laid down, and an-
f-vvers thereto, may be feen, ubifu^ra^ under the title, Thr faith ofik^
gofj^el ir^lating in the covenant*
40 2 Of the Covenant of Grace.
profeffed to be, members of Chrift, believing in him, within
the bond of the covenant in a faving manner ? Why will
ye aggravate your own condemnation, by profeffing to take
hold of the covenant, and yet before the Lord keeping your
necks out of that yoke ?
'3. Tt is a moft honourable covenant. The parties in it
confederate are God and his own Son Jefus Chrift, and in
him the general affembly of the firft-born, whofe names
are written in heaven. And feemeth it a fmall thing to you
to be confederated with thefe ?
4. It is a moft precious covenant, being a covenant in the
blood of the Son of God, i Cor. xi. 25. It could not be
purchafed otherwife : heaven and earth, fet at odds by the
breaking of the firft covenant, could not be united again at
lefs expence. Slight it not.
c. It is a moft advantageous covenant, and moft fuitable for
you. It is moft advantageous for time and for eternity,
I Tim. iv. 8. There is no cafe you are or can be in, but
there is a fuitable help for it in the covenant. Yea, it is
fuited to your inability for the duties of it, not by loofing
the bond of the holy commandments, but promifing ftrength,
Ezek. xxxvi. 27. and to your ficklenefs and native inftabi-
lity, John x. 28. 29.
6. It is freely offered to you, and every one of you. Rev.
xxii. 17. Not only is there a warrant for your entering
into it, but that warrant is intimated to you, and ye are in-
vited, yea commanded, to come in, Luke xiv. 23. i John
iii. 23.
7. Jefus Chrift himfelf is appointed Adminiftrator of it
to you, If. Ixi. I. Regard it for the fake of the glorious
Adminiftrator. He is Heaven's Ambaflador to you, and
every one of you, in the matter of this covenant : fo that
if ye refufe it, ye muft refufe it at his hand.
8. He adminifters it to fmners very honourably, taking
them to himfelf, that he may bring them into the covenant,
admitting them into it by union with himfelf.
9. Lajlljy Without this covenant there is no falvation,
Eph. ii. 12. Either ye muft be in it, or perifti for ever.
When the firft covenant was broken, there was a fccond
made for the help of finners ; if ye lefufe the fecond, there
is not a third. It is the laft fhip bound for Immanuel's
land.
Wherefore let this be a time of your embracing the co-
venant J and ye that have embraced it before, renew your
acceptance
Of the Covenant of Grace » 403
aceeptance of it, that ye may get it fealed by the facra-
ment.
(i.) Stir up the faith of the law in your own fouls, as a
preparative to the faith of the gofpel.
(2.) Set before you the promifes of the gofpel, and be-
lieve on Jefus Chrift, in whom they are all yea and amen.
(3.) Lafily, In folemn prayer to God, be as exprefs ^d
particular as may be in thefe things, and fo folemnly enter
into the covenant in exprefs words before the Lord, Ifaiali
xliv. 5.
SECONDLY, and laftly. Let thofe who have perfonally
entered into the covenant of grace, and are now by faith in-
flated in it, walk worthy of the covenant, walk as becomes
the covenant, Phil. i. 27. Look to the covenant which ye
are taken into, and let your life and converfation be agree-
able thereto.
1. Be holy in the whole of your life, i Pet. i. ^5. HolU
nefs is the great end of the covenant, next to the glory of
God. It is'the holy covenant ye are brought into ; holi-
nefs goes through, the whole of it, and the defign of it was
to make finners holy. And ye mull evidence the reality
of your being in it by holinefs, holinefs of heart and life,
Pfal. xxiv. 3. 4. An unholy life, and an unfan6:ified heart
in which fin rules and reigns, will be a deciiive evidence of
cflrangednefs from the covenant.
2. Turn not back to your former lulls in your flate with-
out the covenant, i Pet. i. 14. The men of the lirll cove-
nant live, and cannot but live in their fins, becaufe death
domineers under that covenant: and living lulls feed on
their fouls, as w^orms do on the dead body. But under the
covenant of grace, life reigns ; and the foul being thereby
reflored to life, will call off thefe. Col. iii. 7. 8. Beware of
backlliding and apollafy. It is dangerous to the lafl degree,
Luke ix. 62. " No man having put his hand to the plough,
and looking back, is fit for the kingdom of God." That is
the way hypocrites pull olf their malk, 1 John ii. 19. Re-
member Lot's wife. But true believers Ihall be faved from
it, Heb. X. 38. 39. " Now the jull Ihall live by faith ; but
if any man draw back, my foul fhall have no pleafure in
him. But we are not of them who draw back unto perdi-
tion ; but of them that believe, to the faving of the foul."
Wherefore, " hearken, O daughter, and confider and incline
thine ear ; forget alfo thine own people, and thy father's
houfe," Pfal. xlv. 10.
3 E 2 3. Mix
4©4 ^J ^^^ Covenant of Grace,
3. Mix not again with the world lying in wickednefs,
but carry yourfelves as a feparate company, under a new
covenant, and a new head, A6ls ii. 40. ** Save yourfelves
from this untoward generation." If ye are really brought
into the covenant, ye are come out from among them : ihew
that it is fo, by your keeping at a diftance from them. The
frace of the covenant fecures it as to all true believers,
fal. xii. 7. And,
(i.) Chufe not their company, Pfal. xxvi, 4. 5. It is
dangerous as a pefl-houfe, j Cor. xv. 33. Many of the
truly godly have been wounded in their foul and confcience
deeply thereby ; witnefs Peter in the high priefl's hall. Many
who have had very fair appearances once a-day, have been
ruined by ill company, Prov. xiii. 20. " A Companion
of fools {hall be deftroyed," There is no eviting it altoge-
ther in this life, i Cor. v. 10. But take heed ye have God's
call, and then may ye expeft the divine prote6lion. Why
will ye chufe their company? they are not going your
way,
(2.) Conform not to their way, Rom. xii. a. Ye hkve
declared yourfelves of a different, yea, a contrary fociety ;
why then will ye do as they do ? To walk according to
the courfe of this world, fpeaks one to be a child of wrath,
not a child of the covenant. Being come into the covenant,
your privilege is beyond others : it is expefted then that ye
fhould do more than others, who have not your privilege,
Matth. v. 47. The privilege is very fingular ; ye muft
then be fingular in your walk, in comparifon of the world
lying in wickednefs, though you fliould be wondered at,
Zech. iii. 8. i Pet. i. 4. '
4. Eemember that ye are no more your own, but the
Lord's by covenant, i Cor. vi- 19. 20. God has ofiered
his covenant unto you, ye have entered into it : fo ye are
Chrifl's, and Chriit is God^s. Let this be an anfvv'er to the
temptations that ye will meet with ; fay to them as Jeph-
thah did to his daughter, Judges xi. 35. " 1 have opened my
mouth unto the Lord, and I cannot go back." If others fay,
their tongues and thenifelves are their own, and they have
no Lord over them, ye cannot fay it: for if you have come
into the covenant, ye have faid, as If. xliv. 5. " I am the
Lord's." And if you are his, ye muft be for him only^
wlioUy, and for ever.
5. Efpoufe the interefls of the covenant, faying, ** Thy
l^ingdom come ; thy will be donf on f arth as it is in hea-
' ' ^ " ' ven/'
Of the Covenant ef Grace, 40^
ven, Matth. vi. 10. Have common friends and enemies
with the God of the covenant, Pial. xvi. 2. 3. and cxix.
21. Your own interefl is in it: and if it be really fo, the
interell of Chrifl's kingdom in the world will be yours, and
ye will fight againfl the devil, the world, and the flelh, as
the adverfaries of the covenant. They are very low in the
world at this day, and in this land ; though the nation is un-
der the bond of folemn covenants to God, that bond is little
regarded, backflidings are multiplied, and the generation is
dealing treacheroufly, with a v/itnefs. If ye have embraced
the covenant of grace for your own fouls, it will natively
produce a well-tempered concern for the covenanted refor-
mation of yourfelves and the land.
6. Purfue earneftly the ends of the covenant. Thefe are
th« deftrudion of fin, and the fervice of the Lord, Luke i.
74. Chrifl came " to deftroy the works of the devil :"
hold hand to this end of the covenant in yourfelves and
others. Study mortification of your own lufls in the firfl
place : labour to break the power of (in in others, according
as ye have opportunity, and to weaken Satan's intereft in
the place wherein you live. Serve the Lord diligently in
the duties of inward worftiip, and in the duties of morality,
lirft and fecond table duties : and, as ye have accefs, ftir up
one another thereto.
7. Lajlly^ In all yc do, a6l as under the influence of this
covenant, and not of the covenant of works. Be evange-
lical in all your duties, and the v*'hcle flrain of your con-
x^erfation. The covenant is a covenant of grace : let the
grace, mercy, and love of the covenant, be your great mo-
tives to obedience, 2 Cor. v. 14. To pretend to embrace
the covenant of grace, and in the mean time to ferve the
Lord as bondmen, jufl for fear of punifliment and hope
of reward, is to run back to the old covenant.
More particularly, walk worthy,
I. Of the parties in the covenant. Col. i. 10. " Walk
worthy of the Lord unto all pleaung." The confederates
in the covenant of grace, which ye are taken into, are the
luoft glorious and honourable parties that ever entered into
a covenant together ; even God and his own Son the fecond
Adam, under whom believers come in as members under the
head. View the glory and majelly of thefe parties, the
infinite wifdom, love, and grace to poor fmners, v/herewith
this tranfaflion was managed from eternity ; and confider
voyrfelves as taken into the fame covenant with them, and
ye
4«6 Of the Coi)inaht of Oraci.
ye muft fee that ye have need to take heed to walk Worthy
of fuch confederates. And,
ly?, Gratitude obliges to this. Should not the poor finful
creature, confidering itfelf taken into the communion of God
and his ISon's covenant, look on himfelf as highly honoured,
beyond whatever he could have expelled ? i John i. 3.; and
ought he not thereupon to be careful to walk- worthy of that
honourable fociety, to carry as becomes that honourable
charadler ?
2dlyy The unfuitable walking of thofe taken into the co-
venant refle6ls difhonour on the glorious parties into whofe
^covenant he is taken, Rom. ii. 24. While men give up
their names to Chrift, and yet walk in the way of fin, they
bring up an ill report on the ways of God, and caufe the
gracelefs world to blafpheme the glorious name. Then,
(i.) Study to walk fo as to " be followers of God,*' Eph.
V. I. Labour to imitate him in all his imitable perfecStions.
He is your God, and ye are his people, if ye are really with-
in the covenant ; and furely a people will ftrive to conform
to the nature and will of their God. Be compaffionate and
merciful to thofe in mifery, ready to do good to all as ye
have accefs, yea even to your very enemies : fo ihall ye
prove yourfelves children of the God of the covenant, Matth.
V. 44. 45.
(2.) Conform yourfelves to the example of the Head of the
covenant. They to whom Chrift's death brings falvation,
will Follow the example he left us in his life, i John ii. 6»
<* He hath left us an example that we fhould follow his fteps.'*
He has writ a fair copy of a life for our imitation, John xiii.
15. and will have his people learn of him. Math. xi. 29.
We are apt to follow examples in things fuited to our na-
ture. Chrift*s example is every whit perfeft, and no other is
fo : and what example Ihould have more influence on the
members than that of the Head 1
(3.) Labour to maintain adtual communion and fellowfhip
with God in Chrifl, Cant. iii. 5. The covenant puts men
in a ftate of communion with God, i John i. 3. That is
a great privilege, but oftimes much miiimproved by God's
own children, who fall fecure and indifpofed for converfe
v/ith God, Cant. v. 3.; grieve the Spirit, and fo provoke him
to depart ; regard fome iniquity in their heart, and fo mar
the courfe of influences, and their own accefs to God.
(4.) Be heavenly in your frame and walk, Phil. iii. 20.
God is in heaven, your head Chrifl: is in heaven, and your
treafure
Of the Covetiafit of Grace, 407
trcafure is there : why fhould not your heart be there too ?
The due frame of a communicant, that has taken hold of
the covenant, is fet down. Cant. iii. 6. " Who is this that
cometh out of the wildernefs Uke pillars of fmoke, perfumed
with myrrh and frankincenfe, and all powders of the mer*
chant ?" And it is fad to fee thofe who are in the covenant
grovelling among the duft of this earth, like thofe that are
without j to fee the heavenly feed hke the feed of the ferpent.
Set your afFe(Stions then on things above, and not on things on
the earth.
Lnjlly^ Let it be your greateft care to pleafe God, to give
content to the heart of Chrift, Col. i. 10. It fliould be your
great queflion, " What fliall I render to the Lord ?" Let
the love of the Father and the Son influence you to this
manner of walking. And let God's difpleafure be to you
the mofl horrible thing, that you would rather venture on
the difpleafure of the whole world than his,
2. Walk anfwerable to the parts of the covenant. And,
ly?. To the condition of the covenant performed by Jefus
Chrift, viz. his fulfilling all righteoufnefs, in his being born
holy, living holy, fatisfying juftice by his death and iufferings,
to procure you the promifes of the covenant. And,
(i.) Let the ftrefs of your acceptance with God all along
lie upon that, and that only, Phil. iii. 3. Whatever you look
to obtain from God, whether for time or eternity, let all your
confidence for it be laid on that ground only. Whatever
you go tofeek'from God, whatever fervice you offer to God,
or do for him, let it be laid on that altar, as ever ye would
have it accepted. Col. iii. 17. It is not only when our du-
ties are ill performed, but when they are beft done, that we
muft place our confidence here ; for our beft duties will
otherwife be unacceptable.
(2.) Walk humbly as debtors to free grace, i Tim. i. 15,
Look to the rock whence ye were hewn, and the hole of the
pit whence ye were dug. See Ezek. xvi. Remember, what^
ever be your attainments, gifts, or graces, ye are decked with
borrowed feathers : be not proud of them. The condition
on which any promife is performed to you, you could never
perform : the price of the leaft mercy you could not pay. On*
ly Jefus Chrift has fet up thj poor bankrupt again.
(3.) Walk in love, Eph. v. 2. " Walk in love" to God in
Jefus Chrift. This is the fulfilling of the law : and there is
the greateft reafon for it, both from what he is in himfelf,
and what he is to us. One flame is fir to kindle another.
Such
4o8 Of the Covenant of Grace,
Such love was never feen among creatures, as God has fhewn
to man ; and fhall it not inflame our hearts ? Walk in love
to one another, and in love to mankind.
(4.) Walk thankfully. The whole life of a Chriftian
fhculd be a life of thankfulnefs, i Pet. ii. 9. Eternal life is
won by Chrift's fulfilling the condition of the covenant ; it is
received in the firft-fruits of it, and polTefTed in Chrift the
head, by faith. What then remains but to exprefs our thank-
fulnefs in a well-ordered life, for the unfpeakable free gift ?
2^/)', To the promifes of the covenant ; they are " great
and precious," 2 Pet. i. 4. Happy are they that have them
for their fcxurity, and all that are within the covenant have
them fo.
(i.) Live upon them, let your fouls feed on them, and ac-
count them the great ftock ye have to truft to, Pfal. cxix.^
162. This muft be done by believing them, and that with
application. However little you have in hand, ye have a full
covenant of promifes, which are Heaven's bills and bonds,
that make a good ftock. And fo reckon, that though ye
have nothing, yet ye pofTefs all things, viz. in Chrift ; ye have
them in the promife. Col. ii. 10. *' Ye are complete in him."
(2.) Refolutely fet about every duty in the faith of the pro-
mife. It will be too hardy to venture on the leaft w^ithout
it ; and the hardeft and moft difficult may be ventured on
with it, 2 Tim. ii. i. God calls his people to no duty, but
what the covenant has furniture for in the promife. And
in the faith of it the weak is made flrong, and without it the
proud helpers ftoop.
(3.) Refift temptations in the faith of the promife. The
leaft of them is able to lay us by, if the Lord do not ftand
by us : the (hock of the moft violent of them may be endu-
red, and one come off fafe, if encountered in the faith of the
promife, Eph. vi. 16. It is the promife in the hand of faith
that keeps the tempted fafe, and makes his refiftance fuccefs-
ful.
(4.) Bear croffes, trials, and afHi£lions, in the faith of the
promife, Pfal. xxvii. 13, There is no getting forward to
heaven, but by the way of the crofs : thefe deep waters mufc
needs be fwimmed through ; but the faith of the promife
will bear up the head, and keep from linking. It v/iil bring
in comfort from the covenant, when other ftreams are dried.
Laflly^ Die in the faith of the promife, Heb. xi. 13. That
is the lafb battle to be fought : and then the time draws near
qi the full accompli fhmcnt of the promife to the Lord's
5j people ;
Of the Covenant of Grace. 409
people : and that is a fpecial feafon of exercifing faith on the
promifes.
3^/)', and lafliy. Walk fuitably to the adminiftration of the
covenant, which is a moft happy one, as being lodged by
the Father in Chrift's hand. And,
(i.) Go to Chriil for all you need. To whom fliould we
go but to him, lince he is Adminiftrator of .the covenant,
and all is in his hand .'* Whether you need light, life,
ftrength, or whatfoever is necefTary for time or eternity, go
to him for it.
(2.) Be obedient to his laws, the laws of the covenant.
If he adminiilcrs the covenant to you efFecSlually to your fal-
vation, he is your King and Lord, and ye muft receive the
law at his mouth, Pfal. cxix. 6.
(3.) Submit to the difcipline of the covenant. If ye meet
with crofTes, afflictions, and trials, take them kindly, bleffing
God that they are not curfes, effects of revenging wrath.
(4.) Believe that all ye meet with is well ordered. It is
fo, for it is the producl of the wifdom of the great Admini-
ftrator of the covenant.
(5.) Laflyy Do your endeavour amongft all, as ye have
accefs, to advance the covenant j that thofe who are without,
may be brought in; and that thofe who are within, may be
edified. For Chrift is to adminifter the covenant to who-
foever of mankind-finners will receive it.
Thus, by the mercy of God, I have travelled through this
fubje<St, the covenant of grace, and laid before you the prin-
cipal things relating to it ; having formerly treated of the
covenant of works. In the firft covenant, fee your mifery ;
in this fee the remedy, and apply it by believing. You have
here had the myflery of falvation by Chrift opened up at
large. May the Lord himfelf open your underftandings to
underftand it, and your hearts to receive it ; and fave you from
flighting it : for fo it will be a witnefs againft you.
Vol. I. 3 F 9F
OF CHRIST THE ONLY REDEEMER OF GOD's ELECT.
Gal. iv. 4. ^.-—When thefulnefs of the time was ccme^ God fent
forth his Son made of a woman, made under the law, to ;v-
deem th'em that were under the law, that we might receive
the adoption offons.
WE are now to fpeak of the Mediator of the new cove-
nant, Jefus Chrift, and to confider our Redeemer
in nis perfon, offices, and ftates. As to the firft of thefe, it
is plainly taught in the text.
In the former chapter, and in the iirft part of this, the
apoftle infifts upon the churches freedom from the Mofaic
difpenfation, which was a very toilfome and burdenfome fer-
vice. This he illuftrates by the fimihtude of a pupil and his
tutors, ver. 1. 2. and thenheapphes it in the following verfe,
( i.)Tothe church's bondage under the OldTeftament difpenfa-
tion, when fhe was in her infant-ftate, kept in fubjetSlion under
that rigid and ftridt adminiflration, which lerved for a rudi-
ment, whereby (he was inftru^tcd for the moft part by re-
femblances taken from earthly things, (2.) To her freedom
from that bondage under the New Teftament, in the words
of our text. Where we have,
1. The feafon in which this freedom or redemption was
brought about : When the fulnefs of the time was come^ fays
the apollle. God wrought this deliverance for his people in
the lime that he had pitched and refolved upon, as the moft
fit and proper for it.
2. We have the means of this deliverance, namely, Chrifl's
incarnation, and manifeflation in the flefh ; God fent forth
his
Of Chrijt the only Redeemer, 411
'iiis Son, made cf a ivomaii. He fent his own Son into the
world, the fecond perfon of the glorious and adorable Trini-
ty, who was incarnate in a miraculous way, being conceived
in the womb of a virgin, without the company of a man.
3. We have the condition in vrhich Chrift came; made
under the law. Being made flefh, he fubje6led himfelf to
both the precepts and curfe of the law. He fulfilled all
righteoufnefs, and gave complete ratisfa«ftion to all the de-
mands of the law in the holinefs and integrity of his life ; and
he bore the punifhment threatened for fin, in the bloody
and cruel fufferings which he endured in his death.
4. The freedom and deliverance itfelf : God fent forth his
Son, thus qualified, to redeem them that luere under the law ;
that is, to free all the ele<fc from the curfe and punifhment
that was due to them for the tranfgrefilon of it. Hence it
is faid, GaL iii. 13. " Chrift hath redeemed us from the
curfe of the law, being made a curfe for us." He freed the
whole church from that rigour and fervitude under which
i3ie was as to her outward ftate. And hereby alfo was pro-
cured to believers the adoption of fons : by which we are to
underfi:and, not only the benefit of adoption itfelf, which
w^as the privilege of believers under the Old Teftamenc as
well as now under the New, but alfo and chiefly a clearer
manifeftation of that privilege, and a more free ufe and frui-
tion of it. They have now a more full and plentiful mea-
fure of the Spirit than believers had under the Old Te (la-
ment difpenfation.
The do<Slrine arifing from the text is,
DocT. " The only Redeemer of God's eleci is the Lord
Jefus Chrift, who, being the eternal Son of God, became
man, and fo was, and continueth to be, God and man, in
two diflind]: natures, and one perfon, for ever."
In difcourfing from this do(flrine, I fliall,
T. Shew that the only Redeemer of God's cle6l is the Lord
Jefus Chrift.
IL lUuftrate this grand truth, That Jefus Chrift, being
the eternal Son of God, became man.
in. Prove that Chrift is God and man, in two diftincl na-
tures, and one perfon.
IV. Deduce fome inferences.
3 F 2 LI
4 1 2 Of&hrift ihe only Redeemer.
I. I ^m to ihew, that the only Redeemer of God*s ele^ h
the Lord Jefus Chrlft.
Fir/^f Let us confider the titles and names of our Re-
deemer.
1 . He is called Lordi becaufe of his abfolute and univerfal
fovereignty and dominion over all the creatures. << He is
Lord of all/' fays the apoftle, A6ts x. 36. His dominion,
extendeth to all things in heaven, earth, and hell : *< He
hath prepared his throne in the heavens, and his kingdom
ruleth over all," Pfal. ciii. 19. He is the fole monarch of
the whole v^rorld, and all the princes and potentates in the
earth are but his deputies and vicegerents. He is '* the
blefTed and only Potentate, the King of kings, and Lord of
lords," as the apoftle juftly ftyles him, i Tim. vi. 15. He
hath a natural and eflential right and authority over all
things as he is God, equal with the Father ; and he hath a
delegated authority as Mediator. The government belongs
to him originally as God, and derivatively as God-man, Me-
diator. He holds his crown by immediate tenure from Hea-
ven. He is declared to be King by the decree and appoint-
ment of the Father, Pfal. ii. 6. God hath invefted him with
a royal authority over all the creatures. It is faid, that " he
hath put all things under his feet, and given him to be the
Head over all things to the church, Eph. il 22. He rules
from fea to fea, and to the ends of the earth, yea, to the ut-
moft bounds of God's creation. All the creatures are fubje^l:
to his dominion, rational and irrational, animate and inani-
mate, angelsj devils, men, feas, ftorms and tempers, all o-
bey him. But in a fpecial manner he is King in Zion; he
reigns and rules in the church, and fways his royal fceptre
there. He is Lord of all the creatures by creation, of
the t\z^. by redemption, and of believers by their voluntary
refignation and furrender of themfelves unto him.
2. He is called Jefus^t becaufe he is the Saviour of the e-
lect worldy and delivers them from fin snd wrath. This
was declared by an angel to the virgin Mary before his con-
ception in her womb, Luke i. 31. " Behold, thou fhalt con-
ceive in thy womb, and bring forth a Son, and fhalt call his
namejefus." This was revealed to Jofeph in a dream, Matth.i.
21. The name Jefus is there interpreted to lignify a Saviour -,
and the angel ol the Lord, a meiTenger fent from God, is
the expofitor. Chrifi: was fent by his Father to be the Sa-
viour of the ele£l:. Now, a iaviour, in the proper fignifica-
tion of the word, is one that delivereth from evil. Accord-
ingly
Of Chvijl the only Redeewer, 4 1 5
ingly Clirift not only faves his people from the '^orft of evils;
but beflows upon them the greateft of good. He delivers
them from the guik, ftain, and dominion of fm, the wrath of
God, the malediction and accufations of the law, and eter-
nal death and mifery •, and he gives them grace and righ-
teoufners, eternal life and glory. He is a Saviour to protect
and defend, and a Saviour to blefs and fave them, Pfal.
isxxiv. 1 1, He is the only Saviour of loft finners, and there
is no falvatlon but through him, Acls iv. 12. ■
3. He is called Chrijly becaufe he was anointed unto his
office by the Father. This title very fitly followeth the for-
mer. Jcfus implies his office in general, and Chrift his de-
iignation or ordination to his office. He is an anointed Sa-
viour. This is frequently expreiTed in the fcripture, Pfal.
xlv. 7. " God, thy God hath anointed thee with the oil of
gladnefs above thy fellows." If. Ixi. i. " The Lord hath a-
nointed me to preach good tidings unto the meek," &c. Acls
X. 38. <' God anointed Jefus of Nazareth with the Holy
Ghoft, and with power." From all which places we fee, that
Chrift's anointing is not to be underil;ood literally, but by z
trope and figure, the fign being put for the thing fignified.
Several perfons \^ere anointed of old, as wrefllers among the
Gentiles ; which may be applied to Chriit, who was to con-
fiitSl and wreftle with all the powers of hell and the world,
with all the oppolicions and difficulties that were in the way
of man's falvation. But this term of anointing is rather ta-
ken from the cuftoms of the ceremonial law. There were
three forts of perfons commonly anointed among the Jews; as
kings. Thus Saul, David, Solomon, &c.wereanointed withma-
terial oil-, and hence were called the Lord's anointed, — Priefts,
All the prieils that miniflered in the tabernacle or temple
were anointed, and chiefly the high priefl, who was a fpe-
cial figure and type of Chrift. — The prophets. Hence God
gave Elijah a comiiilftion to go and anoint Eliftia to be pro-
phet in his room, i Kings xix. 16. As oil ftrengthcned and
i'uppled the joints, and made them agile and fit for exercife,
fo it denoted a defignation and fitnefs in a perfon for the
fundUon to which he was appoin'ed. Thus Chrift, be-
caufe he was not to be a typical Prophet, Prleft, or King,-
was ndt typically, but fpiritually anointed j not with a fa-
cramcntai, but real un£lion ; not of men, but im.mediate-
ly of God. There are two things implied in the anoin.'.i^g
of Chrlir.
(I.) It
414 ^I ChnJ the only Redeethet'i
(I.) It implies the Father's fitting and furnifliing him with
all things necelTarv, that he might be a complete Redeemer
to his people. As God gave him a body and human nature,
that he might be capable to fuffer ; fo he filled and reple-
nifhed his foul with all the gifts and graces of his Spirit.
Hence it was promifcd of old concerning him, " that the
Spirit of the Lord iliould reft upon him, the Spirit of wii-
dom and underllanding, the Spirit of counfel and might, the
Spirit of knowledge and of the fear of the Lord." The
Pl;3irnift tells us, that he was «< fairer than the fons of men,
and grace was poured into his lips." He " received not the
Spirit by meafure,'' but was anointed with the oil of gladnefs
above his fellows. All this was the Father's work, and there-
fore he faith, " Behold my fervant whom 1 uphold, mine
ele(Sl in v/hom my foul delighteth," If. xlii. i.
(2.) It implies the Father's giving him a commiilion to
redeem poor finners from hell and wrath. He was inverted
with a fulnefs of authority and power for this very end.
And therefore in fcripture he is faid to hzfealed^ as havirtg
his comimiflion under the great feal of Heaven. Hence he
iays, If Ixi. i, ** The Spirit of the Lord God is upon mc,
becaufc the Lord hath anointed me," &c. 'Every thing that
Chrift did in bringing about the redemption of an eleifi:
world, was given him in commiffion. His com.ing to the
world in the fulnefs of tin^iC was by the order and appoint-
ment of the Father. So he fliews, John viii. 42. " I pro-
ceeded forth and came from God ; neither came I of myfelf,
but he fent me." The bufinefs on which he came was de-
termined by Heaven. So in the text it is faid, God fent forth
his Son^ made of a ivcman,, to redeem them that ivere under the
idzv, &c. His death and bloody fufFerings, which were the
price of man's redemption, and the ranlbm of their fouls,
were enjoined by the Father. Hence fays he, John x. 1 8.
<* This commandment, (viz. relating to laying down his
life), have I received of my Father."
Kccondhy We may confider liis ofiice and v/ork in the ge-
neral. He is called the Mediator, which properly iignihes
a midfman, that travels betwixt two per funs who are at va-
riance to reconcile tliem. Now, Chrift is Mediator, (i.) In
refpeel of his perfon, being a middle perfon betwixt God
and man, participating of both natures. (2.) In refpecft of
his oiiice ♦, being a middle perfon dealing betwixt God and
man, in the oinces of a Prophet, Prieft, and King. Which
will be more particularly iliuftrated in the fequel.
He
Of Chrifl the 07ily Rt'decmer, 4 1 5
He is the Redeemer. To redeem is to buy a thing again,
as the neareft a-l^in was to buy again the mortgaged land, and
fo to refcue and deliver from poverty, and milery, and bond-
age. This is the import of the word in the original. The
elect are the redeemed : it is all they, and they only, as was
proved before.
This redemption imports, (i.) That the elefi: were firft
the Lord's by creation, his property, and bound to ferve and
obey him. (2.) That they were fold, and in a ftate of bond-
age, in their natural condition, Haves to (in and Satan, the
captives of the mighty ; prilbners to the law, and obnoxious
to the juftice of God. (3.) That they are recovered or re-
deemed from this ftate of vaffalage, captivity, and flavery,
by the Lord Jefus Chrift. And they are redeemed by him
tv;o ways.
1. I5y price or purchafe, laying down his life a ranfom for
them. He came to " give his life a ranfom for many,"
Matth. XX. 28. ; that is to die in the flead of his people.
His life intervened as a price to obtain their redemption.
Hence is that note in the fong of the redeemed. Rev. v. 9.
'« Thou waft flain, and haft redeemed us to God by thy
blood." They were fallen under the dominion of 8atan, and
liable to eternal death, and could not obtain their liberty
by efcape, or by mere force and power; for they v. ere ar-
refted and detained prifoners by order of divine juftice : fo
that till God the Supreme Judge was fatisfied, there could
be no difcharge. Now, the Lord Jefus Chrift hath procured
their deliverance by his death and bloody fufterings. Hence
the apoftle fays, Col. i. 14. " We have redemption through
his blood, even the forgivenefs of llns." No lefs than the
precious blood of Chrift, who v/as God and man in one per-
Ion, could be a fuHicient price for the redemption of poor
captive iinners.
2. By power and conqueft. By his death on the crofs
he fpoiled principalities and powers. And he manifefted
this power in his afcenfion ; for when he afcended up on
high, he led captivity captive. And in the day of power
he redeems his people from the llavery of fin and Satan,
the curfe of the law, from the fiing of death, and the
wrath of God ; and puts them in poflellion of a fuii fal-
vation.
The former, viz. redeeming by price or purchafe, Chrift
doth as a Prieft, the latter as a Prophet and King. Both
were ablblutely nectiJlFary: for without a ranfom juftice
would
4 1 6 Of Chrijl the only Redeemer.
would not quit us nor let us go ; and without overcoming
or conquering power, the ele(ft, while (laves to fin and Satan,
will not quit their mafter, nor accept of liberty.
This redemption of ele^t fouls was agreed upon by the Fa-
ther and the Son in the covenant of grace from eternity. It
was firft proclaimed to fallen man in the fir ft promife, Gen,
iii. 15. that <« the feed of the woman fhould bruife the head
of the ferpent ;" it was fhadowed forth under the Old Te-
ftament by facrifices, burnt-ofFerings, &c. ; the price was ac-
tually paid on the crofs, when he *' made peace through the
blood thereof," Col. i. 20.; and the powerful delivery is
made in the converfion of the ele6t, the day of God's power,
when the captives are delivered, their chains knocked ofF,
and they are refcued from the miferable bondage in which
they lay. And although Chrift's blood was not actually fhed
under the Old Teftament, yet the ele£V, during that difpen-
fation were delivered by the fame redemption which we are
now partakers of, Heb. xi. 39. 40.
Thirdly^ That Jefus Chrift, and he only, is the Redeemer
promifed as the true Meffiah, is evid-.-nt, in that all the
things that are the marks and chara(Si:ers of the Redeemer
agree to him, and him only. He was to be of the tribe of
Judah, and of the houfe of David, to be born of a virgin,
to be Immanuel, God with us, God in our nature and on our
fide, to be born in Bethlehem, to make a mean appearance,
to be defpifed and rejedled of men, to be crucified on an ac-
curfed tree, to be buried in a grave, to rife ?gain the third
day, to afcend into heaven, and fit at the right hand of God,
till his enemies be made his footftool. It is evident from
comparing the Old Teftament with the New, that all thefe
chara<^ers agree to Jefus Chrift, and him only ; and none
other but one who poftefled thefe charafters could be our
Redeemer.
II. Our next bufinefs is to illuftrate this grand truth.
That Jefus Chrift, being the eternal Son of God, became
man.
Fir/?, Chrift is the eternal Son of God. And in this he
differs from all God's other fonw. ^
I. .^;om angels, who are called « the fons of God," Job
xxxviii. 7. They were filled with joy, and fi^outed with a
triumphant voice, when they faw the power, wifdom, and
goodnefs of God, appearing To illuftrioufiy in the work of
2 creation.
Of Chrifi the only Redeemer, 41.^
creation, when God laid the foundations of the earth. Now,
the angels are called the Tons of God,
(i.) Becauie they had their whole being from him. They
are his Ions by creation ; in which lenfe aUb Adam is called
<« the Ton of God,'' Luke iii. 38.
(2.) Becauie of their great and mighty power. Hence
they are flyled, " principality, and power, and might, and
dominion," Eph. i. 21. They are lilce him in power and
dignity.
(3.) Becaufe they ierve him as fons, cheerfully, willingly,
and rcadil}'. They do not obey as flaves, orfervants, or the
befi: of fervants ; but they obey as children. They go his
errands with a filial cheerfulnefs and delight. " A fon ho-
noureth his father,'' faith the Lord. It Ihould be the tem-
per and difpofition of every fon to do fo. This is not only
the difpofition of angels, but they have actually done it, and
may fay unto God, as the elder brother is brought in faying
in the parable, Luke xv. " Lo thefe many years have we
been with thee," even ever fmce the creation of the world,
<« and have never tranfgrefTed nor neglected thy command-
ments at any time."
(4.) Becaufe of the great privileges which God beftows
upon them. He ufcs them as his fons and children They
are his courtiers, and near to his perfon, and always furround
his throne, and behold his face. They are continually under
the meridian beams of his ravifhing and life-giving counte-
nance.
(5.) Becaufe of their likenefs to God in elTence. He Is a
fpirir, an incorporeal and immaterial being, and angels are
fpiritual and incorporeal fubftances. Though the ditference
between God and them be as great as can be conceived, yea
truly inconceivable ; God being the creating fpirir, and they
created fpirits; God being an infinite fpirit, and they but
finite ones; yet the angels bear a reiemblance to God in their
elTence, as well as in their qualifications, and may upon that
account alfo be called the fons of God : but they are only the
fons of God by creation : Whereas Chriif is his Son by an
eternal and ineffable generation. Chrifi alone is the Son of
God by nature.
2. Believers are called the fons of God, John i. 12. And
they are fo b^' adoption and regeneration, 2 Cor. vi. 17. 18.
Believers differ from the angels in this ; for they do not fband
in need of regeneration, or any gracious change to be wrought
in them : for as thev were created holv and pure beings, fo
Vol. L ' 3 G ' they
41 8 Of Chrifl the only Redeemer,
they have continued in that integrity and holinefs with which
they were made, and have not loft it ; and therefore Chrift
is no Redeemer to them.
3. Chrift differs both from angels and faints in this, that
he is the eternal and only- begotten Son of God, as the fcripture
verifies, Matth. iii. 17. and xvii. 5.
Now, that the Lord Jefus Chrift, our Redeemer, is the
eternal Son of God, or was begotten of the Father from all
eternity, is clear from the holy fcriptures^ for to divine reve-
lation alone arc we indebted for the knowledge of this im-
portant truth. To this end let us coniider Pfal. ii. 7. " Thou
art my Son, this day have 1 begotten thee/' This pailiige is
applied to Chrift in I'everal places of the New Teftament.
The word, " this day," doth not denote a certain time when
this generation began, but is ufed to exprels the eternity
thereof. And that which is eternal is exprefled by that term,
to fhew and hold forth unto us, that all things paft and to
come are prefent with God in regard of his eternity. There
is no fucceflion in eternity, no yefterday nor to-morrow; but
It is all as one continued day or moment, without any fuccef-
iion or change. Therefore the generation of the Son being
eternal, it is rightly defigned by this term. And although
in this and the following verfes we have a declaration of
God's decree and appointment concerning the advancement
of Chrift to his Mediatory throne and kingdom ; yet in this
verfe, the generation of the Son is not mentioned as a part
of that decree, but only as the ground and foundation there-
of. For unlefs Chrift had been the Son of God by eternal
generation, he could not have been our Mediator and Re-
deemer ; nor could he have obtained a throne and kingdom
as fuch. And this eternal generation of the Son was folemnly
declared by his refurre<ftion from the dead. This is the
apoftle's fcope when he fays, " We declare unto you glad
tidings, how that the promife which was made unto the fa-
thers, God hath fulfilled the fame unto us their children, in
that he hath raifed up Jefus again ; as it is alfo written in the
fccond pfalm, " Thou art my Son, this day have I begotten
thee," Ads xiii. 32. 33. He might well fay, this fcripture
Pfal. ii. 7. was fulfilled by the raifing Chrift from the dead,
becaufe by his refurre<Slion the truth of it was openly pro-
claimed and declared to the world, as the fame apoftle tells
us, Rom. i. 4.
We may argue for this likewife from Micnh v. 2. " But
thou, Bethlehem Ephratah, though thou be little among
the
Of Chrifl the only Redeemer, 4 ip
the thoiifands of Judah, yet out of thee iliall he come forth
unto me, that is to be ruler in Ifrael : vvhofe goings forth have
been from of old, from everlafting.'* This text is applied to
Chrift, Matth. ii. 6. ; and that it muft be underftood of him,
and of no other, is plain, becaufe he is promifed as the King
and Ruler of his church : and in the following verfes there is
afcribed unto him the calling of the Gentiles, in vine ble
power and majefty in his providential difpenfations, doftn-ie,
and miracles, and an univerfal kingdom and government over
Jews and Gentiles through the earth. Now, there is a two-
fold going forth here attributed to him. The firll: is exter-
nal and vilible, namely, his going forrh from the city of Beth-
lehem, by being born of a virgin. This is a temporal gene-
ration, and is therefore fpoken of as a thing to come, <* He
fhall come forth unto me." But left any fliould look on
him as a mere man, and as one that began to be at his incar-
nation, therefore a fecond going forth is mentioned, ' which
is internal and eternal : " Whofe goings forth have been,
from of old, from everlafting," or " from the days of eter-
nity," as it is in the original text. Thefe words aefign his
eternal generation, as being begotten of the Father from all
feternity ; for he could not go forth from the Father from
everlafting but by generation.
This truth is further clear from Chrift's being called the
Son of God. He is often fo defigned in fcripture. The Fa-
ther did folemnly proclaim him to be fo by an audible voice
from heaven, both at his baptifm and his transfiguration. He
is the Son of God in a moft proper and Angular manner, viz.
by the Father's communicating the divine effence to him by
eternal generation. This name given to Chrift is more ex-
cellent than any name given to the angels, though they are
alfo called the ions of God, Heb. i. 4. 5. " For unto which
of the angels faid he at any time. Thou art my fon, this
day have I begotten thee ?" He is fo the Son of God, as
on that account he is equal with the Father. Therefore,
when he told the Jews, " My Father worketh hitherto, and
I work," it is faid, " The Jews fought the more to kill him,
becaufe he faid that God was his Father, making himfelf
equal with God," John v. 17. 18. The Jews concluded from
what he had faid, that he made himfelf equal with God,
And their conclufion was very juft : for he did not find fault
with them for fo doing, nor charge them with reproaching
him ; nor doth he clear any miftake about it, as certainly he
would have done, if they had been in any. Therefore what
3 G 2 they
420 Of Chri/l the only Redeemer,
they conclude from his dlfcourfe is plainly aflerted by the
apoftle, Phii. ii. 6. in thefe words, " He thought it not rob-
bery to be equal with God." So that Chrift's fcope and de-
lign, John v. is plainly to fliew, that he was the Son of God
in fuch a manner, that he was the fame in fubftanee with the
, Father, and equal with him in dignity and glory.
And as to the nature of this gener:ition, our bleiTed Lord
himfelf doth in fome meafure explain it to us, fo far as we
are capable to apprehend this great myfiery, when he tells us,
John V. 26. *« As the Father hath life in himfelf, fo hath he
given to the Son to have life in himfelf." So that to beget
the Son, is to give to the Son to have life in himfelf, as ihe
Father hath life in himfelf; which doth neceflarily import a
communication of the fame individual eflence. For to have
life in himfelf was an elTential attribute of God ; i. e, to have
life independently, of and from himfelf; and to be the fource
and fountain of life to all the creatures, is a perfection pro-
per to God, infeparable from his nature, yea, the very fame
with hi? eflence. And therefore the Father cannot give it,
unlefs he give the eflence itfelf : and he cannot give the ef-
fence by way of alienation, for then he himfelf would ceafe
to be God ; nor by way of participation, feeing the divine na-
ture h one, and cannot be divided. Therefore it muft be by
way of communication. So that the generation of the Son
is that eternal adion of the Father, whereby he did commu-
nicate to the Son the fame individual eflence which he him-
felf hath, that the Son might have it equal with himfelf.
But as to the manner of this generation, or communication
of the divine efl^ence to the Son, it is altogether ineff^able and
inconceivable by us. It is Amply impoflible for poor weak
worms, fuch as we are, to underfland or explain wherein it
conlifts. It is not natural, but fupernatural, and wholly di-
vine, and therefore incomprehenflble by us. Yea, it is in-
comprehenfible even by the angels themfelves, who far ex-
cel men in intelledhial abihties. "We may jufl:ly hereunto
apply what wc have, If. liii. 8. ** V7ho fliall declare his genera-
tion ?" This whole myftery is incomprehenflble by us : we
ought humbly and reverently to adore what we cannot com-
prehend. There is a communication of the whole efl^ence
or Godhead from the Father to tlie Son, in receiving where-
of the Son doth no more lefl^en and diminifli the majefly or
Godhead of the Father, than the light of one candle doth
the light of another from which it is taken. Whereupon the
council of Nice faid well, that Chrift is God of God, light of
light.
Of Chr'ijl the only Redeemer, 421
light, very God of very God, not proceeding but begotten.
Hence it is clear, that he had a being before he was bo^ n of
a virgin, yea from eternity ; and that he is the true God, and
the moil high God, equal with the Father, Phil. ii. 6. John
i. I. ; for no being can be eternal but God.
Secondly y The Son of God became man. It v/as not the
Father, nor the Holy Ghoft, that was incarnate, but the Son,
John i. 14. " The \Vord was made flefh." He was « God
manifefted in the flefh,'* i Tim. iii. 16. But though he was
from eternity God, yet the world had lafled well nigh four
thoufand years ere he became man.
Thirdly, Why did it behove Chrift, in order to be our Re-
deemer, to be God and man ? he could not be our Redeem-
er, if he had not been both.
1. He behoved to be God, (i.) That he might be able to
bear the weight of the infinite wrath of God due to the e-
lefl's fins, and come out from under that heavy load, A6ls
ii. 24. (2.) That his temporary fufferings might be of infi-
nite value, and afford full fatisfa<5lion to the law and jufiice
of God, Heb. ix. 14. In thefe refpeds none other but one
who was God could redeem us.
2. He behoved to be man, (i.) That he might be capable
to fuffer death, Heb. ii. 14. (2.) That the fame nature
which finned might fuffer, Ezek. xviii. 4. " The foul that
finneth, it (hall die." (3.) That he might be a m.erciful
High Priefl:, Heb. ii. 16. 17. and that we might have comfort
and boldnefs of accefs to the throne of grace, having an
High Pricft of our own nature as our Interceffor there.
III. I come now to prove, that Chriit is God, and man, in
two diftinft natures, and one perfon. Chrifl is God and man
by a perfonal union of two natures. The two natures in
Chrift remain diftinfl : the Godhead was not changed into
the manhood, nor the manhood into the Godhead : for the
fcripture fpeaks of thefe as diftincSt, Rom. i. 3. i Pet. iii. 18.
Heb. ix. 14.; and of two wills in Chrifi;, a human and a di-
vine, Luke xxii. 42. Thefe natures remain ftill with their
diflin6t properties, that as the divine nature is not made fi-
nite, fo neither is the human nature adorned with the divine
attributes. It is not omnipotent, 2 Cor. xiii. 4.J nor omni-
prefent, John xi. 15.; nor cmnifcient, Mark xiii. 22. &c.
Yet are they not divided ; nor is Chriil: two perfons, but
one ; even as our ibul and body, though diflincSt things,
make but one perfon. This is clear from the text, which
fliews
422 Of Chriji the only Redeemer »
fhews that the Son of God was made of a woman ; which
feein? it cannot be underftood of his divine nature, but of
the human, it is plain that both natures make but one per-
fon. And elfewhere he is defcribed as one perfon coniifting
of two natures, Rom. i. 3. and ix. 5. And it was neceflary
that the natures fliould be diftin£t ; becaule otherwife, either
his Divinity would have advanced his humanity above the ca-
pacity of fufFering, or his humanity deprefTed his Divinity
below the capacity of meriting. And it was necefTary that
he Ihould be one perfon ; becaufe otherwife his blood had not
been the blood of God, x\(Sts xx. 28. nor of the Son of God,
I John i. 7. and fo not of infinite value. Wherefore Chrift
took on him the human nature, but not a human perfon.
Lajllyy Chrift was, and fo will continue God and man for
ever. This union never was difTolved. He died in ourflefh
to fave us ; he rofe again in it, and afcended to heaven in it,
and will continue ever in it, Heb. vii. 24. It will be a part
of the happinefs of the laints after the refurreflion, that they
fhall feed their eyes for ever in beholding the glorified body
of the blelTed Redemer.
I ihall finifh this fubje^l with a few inferences.
1. The redemption of the foul is precious. The falva-
tion of finners was a work greater than the making of the
world. The powerful word commanded, and the univerfe
fprung up into being ; but much more was to be done ere a
linner could be faved from wrath. The eternal Son of God
muO: become man, lay afide the robes of his glory, and
clothe himfelf with the infirmities of human nature, and in
that nature purchafe redemption by the price of his match-
lefs blood for poor miferable prifoners, and deliver them from
the pit of hell and wrath by an exertion of his almighty
power.
2. See here the wonderful love and grace of God in fend-
ing his own Son to be the Redeemer of finful men. It was
jhe* that contrived this method of redemption, in the a-
don."'^'^'^ depths of his infinite wifdom. He pitched upon
his ow"" '^on as the only fit perfon to fet miferable captives
free, j '^^ fitted and furniflied him for this work, and fent
him to the world with full power and authority to go about
it. It was ^'Od the Father that was gracious to finners, fay-
ing, " Deliver them from going down to the pit, I have
found a ranfom.'* What an illuftrious difplay of the afto-
nifhing love and grace of God is it, that he fhould have re-
membered
Of Chrijl the only Redeemer. 423
membered them in their low eftate, and laid help upon one
that is mighty to lave them. To enlarge upon this a little fur-
ther, I offer a twofold confideration.
(i.J Who he was that was fent and came into the world
to redeem the ele£l ; not an angel or archangel, nor any of
the glorious feraphims that fland about God's throne. In-
deed, if it had been fo, divine love, even in this, had infi-
nitely advanced iffelf, that God ftiould be pleafed to fpare
one of his own retinue from attending on him, and give
fuch a glorious fervant as an angel is, for the redemption
of luch a rebellious and miferable worm as man. But O !
how may it raife and heighten our admiration, when we
confider 'hat it was not an angel, if he had been capable
for the mighty tafk, but the Lord of angeLs, not a fervant
but a Son, that the Father plucked from his own bofom,
and fent upon this buiinefs I He fpoke to him as it were
to this purpofe : " Go, hafte thee down to the earth ; for
there are thoufands of miferable creatures finning them-
felves down to hell, and mufl for ever fall under the ftrokes
of my dreadful and incenfed juftice ; flep thou in between
them and it, and receive the blows thyfelf ; die thou un-
der the hand of vindidive juftice, that they may be faved
and live." When God tried Abraham's obedience, he ag-
gravates his command by many piercing words, which mult
needs tenderly touch, and greatly affeft, the heart of a com-
paflionate father, Gen. xxii. 2. " Take now thy fon, thine
only fon Ifaac, whom thou loveft, and get thee into the land
of Moriah, and offer him there for a burnt-offering," &:c.
It greatly heightened Abraham's obedience, that notwith-
flanding of all aggravations, yet he was willing to facri-
fice his beloved fon upon God's command. Jufl: fo here God
heightens and fets forth his matchlefs love towards us. He
takes his own Son, his only Son, the Son of his eternal de-
light and love, and cheerfully offers him up as a facrifice for
the fins of men. This is the greatefl: inftance of the love
of God that ever was given.
(2.) God's love is exalted here, in that he freely fent his
only begotten Son to be the Redeemer of an ele6t world.
He was God's free gift, or elfe he could never have been
obtained. If devils and men had joined their forces, and
combined all their ftrength and power, and thus made an af-
fault upon heaven, yet they could never have plucked the
Son of God's love from his eternal embraces. God gave
Chrifl freely to redeem a finful world, not only without,
but
424 V C^^ifl ^^^ only Redeemer ^
but againft all merit and defert in them, nay, unafked and
unfolicited to do fo. From all eternity God forefaw that
they Vi^ould defpife and rejeft his Son, fo that they would
flied his precious blood, and then trample it under their
feet, as an unholy thing ; yet fuch was the height of
his aftonifliing love, that he bellowed him freely upon
them.
3. See the matchlefs love of the Son of God to poor lin-
ners. It was love that induced him to fubftitute himfelf
in their room, and to undertake to pay their ranfom. He
'* loved me (fays Paul), and gave himfelf for me," Gal. ii.
20. His love in this, as the apoftle fpeaks, pafleth know-
ledge How cheerfully did he engage to make his foul an
offering for fin, that thereby he might pay their ranfom !
Though he knew the difficulty of the work, and the great-
nets of that wrath which he was to bear, yet he cheerful-
ly complied with the firft motion of it that was made unto
him by the Father. He knew very well, what a vaft bur-
den of fin was to be laid on his back, and the dreadfulnefs
of that wrath he was to undergo ; yet he did not flirink
from the imputation of the one, or from the fuffering of
the other. He was willing to be reproached, that we might
be glorified ; to become poor, that we might be made rich 3
to be accufed and condemned, that we might be juftified ; to
enter into prifon, that we might go free ; and to die a curfed
and ignominious death, that we mjght live, and reign in
honour for ever. O how great was his love to poor finful
men !
4. All, who live and die out of Chrill mull perifli ; for
there is no other Mediator between God and men but the
man Jefus Chrifl:, who gave him.felf a ranfom for finners,
and invites finners to come and take the benefit thereof.
Now, if men will not come unto him, tliat they may have
life, their blood mufi be on their own heads. Chrift is the
only ordinance of God for life and falvation, and if men
^fnVi flight and defpife this ordinance, they muft perifli in
their fins ; for there is no other way of being laved
but by him. If finners will not enter by this door in
time, the door of heaven will be fliut againll them for
ever.
5. How highly is our nature exalted and dignified in the
perfon of the Lord Jefus ! He took not on him the nature
of angels, a nature far fuperior to the human, but the feed
of Abraham, and united it to his divine perfon. In that
I nature
Of Chrijl the only Redeemer, 425
nature he performed his whole Mediatory undertaking, and
wears it in his exalted ftate. It is corrupt in the multitude
of thofe that partake of it, yet it is pure and fpotlefs in
Chrifl the Redeemer. Man's nature became fo depraved
and abominable by Adam's tranfgreffion, that it could never
again appear before God ; but in Chrifl: it is fo perfc6lly
pure, that it was capable of an immediate union with the
Godhead in his perfon. Though it be low and mean in it-
felf, yet it is highly honoured and exalted in its union with
the Son of God ; and fliall be the objecSt of the delightful
fight and admiration of the redeemed from among men
through eternal ages.
6. It is impious and abfurd to afcribe any part of man's
redemption to any other. In the clofe of his fufFerings on
the crofs, he cried with a loud voice, ^/< It is finifhed," and
gave up the ghoft ; intimating, that he had then perfected
and completely finiftied the great work of redemption com-
mitted to and undertaken by him. It is therefore difho-
nourable to Chrift, and dangerous for men, to join any
thing of their own to his righteoufnefs, in point of juftifi-
cation before God. The blefled Redeemer will never en-
dure it. It refledls upon his Mediatory undertaking. If he
be the only Redeemer of God's ele6l, then certainly there
can be no other. If he hath finifhed that work, then there
is no need of our additions. And if that work be not fi-
niflied by him, how can it be finifhed by men .'' It is fimply
impoflible for any creature to finifli that which Chrift him-
felf could not. But men would fain be fiiaring with him in
this honour, which he will never endure. He is the only
Saviour of finners ; and he will never divide the glory of it
with us. Men would fain have fomething of their own to
atone offended juftice. There is a legal ftrain, a ftrong tang
of the firft covenant, running in the hearts of all men by
nature. "We would do fomething for ourfelves, and are un-
willing to be obliged to another for our deliverance from
that wretched condition that fin hath brought us into. " What
good thing fhall I do (faid the young man in the gofpel)
that I may have eternal Hfe." But ail our righteoufnefTes
are but as filthy rags. Though your heads were waters, and
your eyes a fountain of tears, and you fhould weep day and
night continually ; nay, though you fiiould weep tears of
blood, all would be in vain ; for it could not cleanfe you
from the guilt and pollution of the leaft fin. To depend
upon any thing that ever ye did,, or can poflibly do, is
Vol. I. 3 H but
426 Of ChrijTs Incarnation.
but like the fetting up of a paper-wall to keep off a devour^
ing fire; for it cannot fcreen you from the confuming
flames of God's wrath and fiery indignation. « By the
works of the law (fays the apofile), no flefli can be jufti-
fied.''
7. Lqflly, If ye would be delivered from the ftate of Hn
and mifery into which yc are brought by your fall in the
firfl Adam, come unto and accept of the Lord Jefus Chrifl
as your Redeemer. God has laid help for you upon this
mighty One, who is both able and willing to fave all that
come unto God by him. Clofe with him by faith, and you
fhall be redeemed from the guilt of fm, have its power fub^
dued in you, and at lafl be delivered from the inbeing of it,
and from all the penal confequents and efFe^ls thereof. He
is now faying, Behold me, behold me ; O do not refufe him^
left ye perifli for ever.
OF CHRIST'S INCARNATION„
Luke i. 35. — The Holy Ghoji /hall come upon thee, and thq^
power of the Highefi fhall overfhadow thee y therefore alfo
that holy thing which fhall ^e horn of thee fhall he called
the Son of God.
THESE words are the angel's anfwer to Mary, who, un-
derftanding the angel as fpeaking of a thing prefent-
ly tp be done before Jofeph and fhe fhould come together,
defires
. Of ChriJl'H^/"''^''''^ V^9
tiefires to know how fhe, being a virgfejg before loft its
Here, ^ as a root out
1. The angel tells her how flie fliould " conc^i" be-
bring forth a Son," namely, by the power of the l5hSi^
<:ihoft, which is the power of the Higheft, the Spirit of
God being the true God, and fo the Higheft. The author
of this conception is the Holy Ghoft, not to exclude the
Father and the Son, who alfo concurred to this work, as to
all works without God himfelf ; and befides, the power of
all the three perfons is one. But it is appropriated to the
Spirit, as creation to the Father, and redemption to the
Son, fo the confummatlon of all things to the Spirit. The
way of the Spirit*s powerful working to this miraculous
Conception is denoted by two words. One is, that^-^f Holy
Ghofl Jhould come upon her, not in an ordinary way, as in
the conception of all men, Job x. 8. " Thine hands have
made me, and falhioned me together round about ;" but in
an extraordinary way, as on the prophets, and thofe that
were raifed to fome extraordinary work. The other is,
that the power of the Higheft, which is infinite ^owqv, Jhould
overjhadow her, to wit, make her, though a virgin, to con-
ceive by virtue of the efiicacy of infinite power, by which
the world was created, when the fame Spirit moved on the
waters, cheriihed them, and framed the world. 1 (hall fay
no more of this, feeing the Holy Spirit did overfhadow or
eaft a cloud over the virgin in this operation^ that men might
not pry curioufly into this myftery.
2. He Ihews what fhould follow on this miraculous con-
ception, namely, that the fruit of her womb, the child fhe
ihould bear^ ihouid be called the Son of God. Where the
qngel teaches two things, (i.) The immaculate finlefs con-
ception of the child Jefus, that holy thing, a holy thing
though proceeding from a finful creature, not tainted with
lin, as all other children are. Job afks, " Who can bring
a clean thing out of an unclean ?" and anfwers, " Not one."
But though this be impoffible with men, yet it is poffible
with God, whofe infinite power can do every thing. The
powerful operation of the divine Spirit fan^lified that part
of the virgin's body of which the human nature of Chrift
was formed, fo that by that influence it was feparatcd from
all impurity and defilement. So that, though it proceeded
from a creature infecled with original fin, there was no fin
or taint of impurity in it* This was a glorious inftarce of
the power of the Higheft. (2.) He tells the virgin, that
3 H 2 therefore.
428 Of Chrijl^s Incarnation,
therefore, feeing that child to be thus conceived, he ftiould
be calledy that is, owned to be, the Son of God. He fays
not. Therefore that holy thing Ihall be the Son of God, for
he was the Son of God before, by virtue of his eternal ge-
neration ; but. Therefore he fhall be called, i. e. owned to
be really fo, and more than a man. The reafon of this is,
becaufe Ifaiah had prophefied that the Son of God ftiould be
the fon of a virgin. When therefore you, a virgin, fliall
conceive, your child fliall be acknowledged to be the Son of
God in man's nature. Matth. i. 22. 33. "Now all this was
done, that it might be fulfilled which was fpoken of the Lord
by the prophet, faying. Behold, a virgin fliall be with child,
and fliall bring forth a fon, and they fliall call his name Im-
manuel, which, being interpreted, is, God with us." He
was promifed to the church as the Mefllah, " a child born
unto us, a fon given unto us," If. ix. 6. And he adlually
was fo, Luke ii. 11.
DocT. ** Jefus Chrifl:, the Son of God, became man, by
taking to himfelf a true body and a reafonable foul, be-
ing conceived by the power of the Holy Ghoft, in the
womb of the virgin Mary, and born of her, yet without
fin."
In difcourfing from this do6lrine, I fliall fliew,
I. Who flie was that was the mother of Chrifl as man.
II. What we are to underfland by his becoming man.
III. That he was true man.
IV. .What we are to underfl:and by his being conceived of
the Holy Gholl in the womb of the virgin Mary.
V Why he was born of a virgin.
VI. Make application, in a few inferences.
I. I am to fliew who flie was that was the mother of
Chrifl; as man. Chrifl; as God had no mother, and as man
no father. But his mother as man was Mary. She was
the feed of Abraham ; and fo Chrifl; was that feed of Abra-
ham, in whom all nations were to be blefled, Gal. iii. 16.
She was of the tribe of Judah, Luke iii. 33. ; and of that
tribe Chrifl by her did fpring, Heb. vii. 14. She was
alfo of the family of David, as appears by her genealogy,
Luke iii.; and therefore Chrifl is called the Son of David, as
the Mefiiah behoved to be. She was, however, but a mean
woman, the family of David being then reduced to a low
outward
Df Chrijts Incarnation^ ^29
outward condition in the world, having long before loft its
flourifhing ftate ; fo that our Lord <* fprung up as a root out
of a dry ground," li\ xi. i. and liii. 2. She was a virgin be-
fore and at the time of her bringing forth Jefus, but efpoufecl
to Jofeph, who was of the fame tribe witii her. What ihe
was after, I think Chriftians Ihould raife no queftion about
that matter, feeing the fcripture has buried it in filence. And
therefore, as they are prefumptuons v/ho would ahvays make
her being a virgin an article of faith, fo they are rafli that
would define the contrary. For they are but little verfed in
the fcripture, who know not that kinfmen among the Jews
are ordinarily in facred writ called brethren; as Abraham and
Lot, his brother's fon, are called brethren^ Gen. xiii. 8. So
no argument can be drawn from perfons being defigned the
brethren of Chriji, in the evangelifts, to prove that Mary bore
children to Joleph.
n. I come to fhew what we are to underftand by Chrifl's
becoming man. It implies,
I. That he had a real being and exillence before his incar-
nation. Lie truly was before he was conceived in the womb
of the virgin, and diftindl from that being which v/as con-
ceived in her. He tells us himfelf, that he was in hea-
ven before he afcended thither : " V/hat and if ye fliali fee
the Son of man afcend up where he was before?" John vi. 62.
Yea, he was with his Father from all eternity, before any of
the creatures come out of the womb of nothing. So Prov.
viii. 29. 30. '* When he gave to the fea his decree, that the
waters fhould not pafs his commandment: when he appoint-
ed the foundations of the earth. Then I was by him, as one
brought up with him : and I was daily his delight, rejoicing
always before him." Here the Spirit of God defcribes the
moft bleiTed ftate of Jefus Chrift, from thofe eternal delights
which he had had with his Father before his afTumption of
our nature. " Then was I by him," or « with him :" he
was {o with him as never any other was, even in his verybo-
fom, John i. 18. " The Word was witli God," ver. i. And
he calls himfelf <' the bread of life that came down from hea-
ven," chap. vi. ver. 33. Here he oppoieth himfelf to the man-
na, wherewith God fed thelfraeiites in the wildernefs, which
never was reallj in heaven, nor had its original from thenct-.
*' Mofes gave you not that bread from heaven, but the Fa-
ther gave you Chrift really from thence." John xvi. 28.
** I came forth from the Father, and am come into the world :
again,
43 G Of ChrjjTs Incarnation,
again, I leave the world, and go to the Father." He is cailj
ed " Alpha and Omega, the firfl and the laft."
2. That he a£laallj took upon huii our nature. He af-
famed the entire nature of man into the unity of his divinfe
peifon, with all its integral parts and eifential properties j
and fo was made or became a real and true man by that
aiTumption. Hence it is faid, John i. 14 ** The Word was
made flefii." But though Jefus Chrift had two natures, yet
not two perfons, which was the error of Neltorius, who li-
ved in the fourth century. He fo rent the natures of Chrift
afunder, as to make two diftinft perfons of them, and confe-
quently two Chrifts, of which one was crucified at Jerufa-
leni, and the other not, as he blafphemoully alledged ; and fo
fie plainly denied the hypoftatical union of the divine and
human natures in the perfon of our bleffed Redeemer. But
though Chrift had two natures, yet biit one perfon : for his
human nature never fubfilled feparately and diftindily by
any perfonal fubfiftence of its owm, as it is in all other men;
but, from the firft moment of his conception, it fubUfted in
union with the fecond perfon of the adorable Trinity.
Again, though " the Word was made flefli," yet it was
v^'ithout any confulion of the natures, or change of the one
into the other : which was the herefy of the Eutychians of old,
who fo confounded the two natures in the perfon of Chrift,
that they denied ail diftinftion between them. Eutyches
thought that the union was fo made in the natures of Chrift,
that the humanity was abfbrbed and wholly turned into the
divine nature ; fo that, by that tranfubftantiation, the human
nature had no longer being. To oppofe this herefy, the an-
cient fathers did very fitly make ufe of the facramental
union between the bread and wine and the body and blood
of Chrift, and thereby fliewed that the human nature of
Chrift, is no more really converted into the Divinity, and fo
ceafeth to be the human nature, than the fubftaiiCe of the'
bread and wine is really converted into the fabftance of the
body and blood of Chrift, and thereby ceafeth to be both
bread and wine. But by this union the humaii nature is io
united with the Divinity, that each retains its own eftential
properties dillindl. The properties of either nature arc pre-
iervcd entire. It is impoftible that the raajefty of the Divi-
nity can receive any alteration ; and it is as impoftible that
the meannefs of the humanity can receive the impreftion of
the Deity, foas to be changed into it, and a creature be meta-
lAiorpliofed into the Cicato'-.. and temporary fleih become
eternal,
Of Cht'lfl's IncarnatiCN* ^ ? \
eternal, and finite mount up into infinite. As the foul and
the body are united, and make one perfon ; yet the foul ii
not changed into the perfections of the body, nor the bodv
into the perfections of the fouh There is a change indeed
made in the humanity, by its being advanced to a more ex^
cellent union, but not in the Deity ; ^s a change is made in
the air when it is enlightened by the fun, not in the fun
which communicates that brightnefs to the air. Athana-
iius makes the burning bufn to be a type of Chrifl's incar-
nation ; the fire fignifying the divine nature, and the bufh the
human. The bulh is a brancli fpringing from the earth,
and the fire defcends from heaven. As the bulh was united
to the fire, yet was not hurt by the flame, nor converted in-
to fire, there remained a difference between the bufli and the
fire, yet the properties of fire fhined in the bufh, fo that the
whole bulb feemed to be on fire: So in the incarnation of
Chrill:, the human nature is not Ivvallowed up by the divine,
nor changed into it, nor confounded with it: but they are
fo united, that the properties of both remain firm : two are
fo become one, that they remain two ftill; one perfon in two
natures, containing the glorious perfections of the Divinity,
and the weaknefs of the humanity. The fulnefs of the God-
head dwells bodily in Chrifl.
3. Chrift's becoming man implies the voluntarinefs of this
a6l of his in affuming the human nature. When he was fc-
lacing himfelf in the bofom of the Father with the fweetelt
pleafures that heaven could afford, j^et even then the ver^
profpett of his incarnation afforded him unfpeakable delight,
Prov. viii. 31. *' Pvejoicing in the habitable part of the earthy
and my delights were the fons of men." See what is faid,
Pfal. xl. 6. 7. 8. "Sacrifice and offering thou didft not dcfire,
mine ears haft thou opened : burnt-offering and fin-oiFering
haft thou not required. Then faid I, Lo, 1 come ; in the vo-
lume of the book it is written of me : I deliffht to do thv
will, O my God: yea, thy law is v.'ithin my heart." And
when he was in the world, and had endured m.any abufes and
injuries from finners, and contradictions of them agaiiift him-
felf, and was even come to the moft difficult part of his work,
yet even then he could fay, " How am I ftraitened (or
pained) until it be accomplilhedl" Lukexii. 50. Helongtd
to have the work of Redemption finiilied, for which he had
affumed the human nature, that thereby he might be firted
and qualified for fuffering. He cheerfully affumed our na-
ture, that fo he might be capable to fuffer, and thereby fa-
tisfv
43 2 OfChrlJl^s Incartiatiofu
tisfy offended juPace for his people's fins. He was not for-
ced or contained to become man, but he willingly laid afide
the robes of his Divinity, and clothed himfelf with the in-
tifmitics of the flefli. Yea, if he had not willingly enga-
ged to take on our nature, and die for our fins, divine ju-
ilice could not have accepted of his blood as the price of our
redemption.
III. I proceed to fliew, that Chrlft was true man. Being
the eternal Son of God, he became man, by taking to him-
ielf a true body and a reafonable foul. He had the fame hu-
man nature which is common to all men, fin only excepted.
He is called in fcripture " man," and " the Son of man, the
leed of the woman, the feed of Abraham, the Son of David,**
&c ; which defignations could not have been given unto him,
if he had not been true man. And it is faid, Heb. ii. 14.
II. 16. *' Forafmuch as the children are partakers of flefh
and blood, he alfo himfelf likewife took part of the fame.
He that fan6cifieth and they who are fandtified are all of one.
For which caufe he is not afhamed to call them brethren.
For verily he took not on him the nature of angels, but he
took en him the feed of Abraham." And fo he became not an
angel, but a man. As man confifis of two eflential parts,
body and foul \ fo did Chrift. He had a real body of flefli,
blood, and bones, not a fantaftical body, which is only a
body in appearance. Hence he faid to his affrighted dif-
ciples, when they thought they had feen a fpirit when he firft
appeared to them after the refurre<^ion, <* Behold my hands
and my feet, that it is I myfelf : Handle me and fee : for a
fpirit hath not flefli and bones as ye fee me have," Luke
:xxiv. 39. He was born with a body which was prepared
for him, of the fame appearance with thofe of other infants.
He increafed in feature, and grew up by degrees ; and was fo
far from being fuftained without the ordinary nourifhment
wherewith our bodies are preferved, that he was obferved by
his enemies to come eating and drinking ; and when he did
not fo, he fuffered hunger and thirft. The thorns that
pricked the facred temples of his head, the nails which pe-
netrated through his hands and his feet, and the fpear that
pierced his bltfled fide, gave fufficient proof and teftimony
of the natural tendernefs and frailty of his flefli. — ^The ac-
tions and pafiions of his life fliew that he had true flefli.
He v/as hungry, thirfly, weary, faint, &c. As, therefore,
•rve believe that Chrift came into the world, fo we mufl: own
o that
Of Chrift^s Incarnation, 433
that he came in the verity of our human nature, even in true
and proper flefli. With this determinate expreflion it was al-
ways necelTary to acknowledge him. For " every fpirit that
confefleth that Jefus Chrifl: is come in the fie{h,'is of God,
and every fpirit that confelFefh not that Jefus Chrifl is come
in the flefh, is not of God," i John iv. 2. 3. This fpirit
appeared very early in the Chriftian church, in oppofition to
the apoftolical doctrine : and Chrift, who is both God and
man, was as foon denied to be man as God. Simon Magus,
the arch-heretic, firft began, and many after followed him.
And as Chrift had a true body, fo he had alfo a rational
foul. For certainly, if the Son of God would itoop (o low
as to take upon him our frail flefh, he would not omit the
nobler part, the foul, without which he could not be man.
We are told that Jefus increafed in wifdom and ftature, the
one in refpect of his body, the other in refpedt of his foul.
Wifdom belongeth not to the flefh, nor can the knowledge
of God, which is infinite, admit of an increafe Or addition.
He then, whofe knowledge did improve together with his
years,'mufthaveafubje£tproperfor,and capable of it, which was
. no other than a human foul. This was the feat of his finite
underftanding and directed will, diftin£t from the will of his
Father, and confequently that of his divine nature, as ap-
pears by that known fubmiflion with refpe6t to his drinking
the cup of divine wrath : " Not my will but thine be done,"
fays he. This was the fubjedt of thofe affedtions and paffions
which fo manifeftly appeared in the courfc of his life, and
particularly when he breathed forth that language, when en-
tering upon his laft fufferings, *« My foul is exceeding for-
rowful e\'en unto death." This was it which on the crofs,
immediately before his departure, he committed to his Fa-
ther's care,Luke xxiii.46. "Father, into thyhandsl commend
my fpirit." And as his death was nothing elfe but the feparation
of his foul from his body, fo the life of Chrift, as man, con-
fifted in the vital union and conjundlion of that foul with the
body. So that he who was perfect God was alfo perfect
man, of a reafonable foul and human flelh fubfifting. Which
is to be obferved, and aflerted againft the ancient heretics,
who taught that Chrift afTumed human flefti ; but the Word,
or his Divinity, was unto that body in place of a foul.
As he could not have been real man without a real body and
reafonable foul, which are the two eflcntial and confti-
tuent parts of man, fo he could not have borne the pu-
nilliment of his people's fins, if he had not fuftcrcd in both.
They had forfeited both foul and body to divine iuftice, and
Vol. T, 3 I fho'jVJ
434 Of Chri/Ps Incarnation »
fliould liiive fufFered in both for ever In hell j and therefore
Chrift, when he fubftituted himfelf in their room, fuffered
both in his body and in his foul. The fufferings of his
body were indeed very great; it was filled with exquilite tor-
ture and pain j but his foul fufferings were much greater, as
I obferved in a former difcourfe.
IV. I come now to iliew what we are to underftand by
Chrift's being conceived by the power of the Holy Ghoft, in
the womb of the Virgin Mary. This is a great myftery, be-
yond the reach and comprehenfion of a finite mind. The
conception of our blelTed Saviour was miraculous and fuper-
natural, above the methods of nature. To open this a little,
three things are to be confidered here.
1. The framing of Chrifk's human nature in the womb of
the virgin.
2. The fanftifying of it.
3. The perfonal union of the manhood with the God-
head.
Firftt Let us confider the framing of the human nature of
Chrift in the womb of the virgin Mary. In the text the adt
is exprefTed to be tlie effecH: of the infinite power of God.
And it fets forth the fupernatural manner of forming the
humanity of our blelTed Saviour. '^he Holy Ghaft Jhall
come upon thee, and the power of the Highejl JJjall o'verfha-
dow thecy and by an acSt of creative power frame the huma-
nity of Chrift, and unite it to the Divinity. In the framing
of Chrift's manhood, we are to confider the matter and the
manner of it. The matter of his body was of the very flefli
and blood of the virgin, otherwife he could not have been
the fon of David, of Abraham, and Adam, according to the
flefli. Indeed God might have created his body out of no-
thing, or have formed it of the duft of the ground, as he
did the body of Adam, our original progenitor : but had
he been thus extraordinarily formed, and not propagated
from Adam, though he had been a man like one of us,
yet he would not have been of kin to us ; becaufe
it would not have been a nature derived from Adam,
the common parent of us all. It was therefore re-
quifite to an affinity with us, not only that he fliould havQ
the fame human nature, but that it fhould flow from the
fame principle, and be propagated to him. And thus he is
of the fame nature that finned, and fo what he did and fuf'
fered may be imputed to us. Whereas, if he had been
created as Adam was, it could not have been claimed in a
legal
OfChrift's Incarnation, ^n q
legal and judicial way. Now, the Holy Ghoft prepared the
matter of Chrlft's body of the fubftance of the virgin; and
he formed it of the matter thus prepared. Hence fays
Chrift, " A body haft thou prepared me," Heb. x. 5. .And
fays the apoftle, Gal. iv. 4. « God fent forth his Son made
of a woman." The Holy Ghoft fandified that part of the
virgin's fubftance whereof the body of Chrifl: was to be form-
ed, purging it from all fin and taint of impurity. For though
a man cannot, yet God can bring a clean thing out of an un-
clean, and endue it with a capacity for the generation of a hu-
man body, which other wife it would not have had alone. Though
Chrift was conceived by the power of the Holy Ghoft in the
womb of the virgin, yet we are not to think that he was made
of the fubftance of the Holy Ghoft, whofe eflence cannot be
at all made. The HolyGhoft did not beget him by any com-
munication of his eftence; and therefore he is not the Father of
Chrift, though he was conceived by his power. The Holy
Ghoft did not minifter any matter unto Chrift from his own
fubftance. Hence] Baftl fays, Chrift was conceived, not of
the fubftance, but by the power, not by any generation, but
by appointment and benediction .of the Holy Ghoft. And as
for his foul, it was not derived from the foul of the virgin,
as a part thereof; for fpiritual fubftances are indivifible and im-
partible ; and nothing can be cut off from them. But it was
created and made of nothing by the divine power, as all o-
ther fouls are. Hence God is called " tlie Father of fpi-
rits," Heb. xii. 9.; and is faid to « form the fpirit of man
within him," Zech. xii. i. Here the forming of the foul
of man is joined with thefe two glorious effe£ts of God's crea-
tive power, the expanfion .of the heavens, and laying the
foundations of the earth. Our Saviour's fpirit was created
by God, and infufed into his body, when fitly organized to
receive it. Again, the manner of framing the human na-
ture of Chrift is alfo to be confidered ; and that was extraor-
dinary and miraculous, not by generation according to the
ordinary and ftated courfe of nature, but by an extraordinary
operation of the Holy Ghoft above the laws of nature : and
for this caufe it exceeds the compafs of human reafon, and the
higheft reach of created underftandings, either to conceive
or exprefs the order and manner of his conception.
Secondly y Let us confider the fandifying of Chrift's hu-
man nature. I have already faid, that that part of the flefh
of the virgin, whereof the human nature of Chrift was
made, was purified and refined from all corruption bj the
overfhadowing'of the Holy Ghoft, as a ikilful workman fe-
3 1 2 parates
43^ Of ChiTiJh^s Ineaf nation,
parates the drofs from the gold. Our Saviour was there«
fore called that holy things Luke i. 35- Now, this fanfti-
iication of the human nature of Chrift was necelTary,
I.* To fit it for perfonal union with the Word, who, out
of his infinite love, humbled himfelf to become flefti, and at
the fame time, out of his infinite purity, could not defile
himfelf by becoming finful flefh.
2. With refpe£t: to the end of his incarnation, even the
redemption and falvation of loft iinners ; that as the firft
Adam was the fountain of our impurity, fo the fecond Adam
ihould alfo be the pure fountain of our righteoufnefs. God
*^ fending his own Son in the likenefs of finful flefh, con-
demned fin in the fleih ;" which be could not have condemn-
ed, had he been fent in finful flefh. The Father " made
him, who knew no fin, to be fin for us, that we might be
made the righteoufnefs of God in him 5" w hich we could
never have been made, if he had been tainted with any fin. He
that needed redemption himfelf could never have purchafed
redemption for us.
Thirdly^ We are to confider the perfonal union of the
manhood with the Godhead. To clear this a little, you
would know,
1. That when Chrift aflumed our nature, it was not united
confubftantialiy, fo as the three perfons in the Godhead are
united among themfelves ; they all have but one and the fame
nature and will : but in Chrift there are two diftinft natures
and wills, though but one perfon.
2. They are not united phyfically, as the foul and body
are united in a man : For death actually diftblves that union ;
but this is indiftbluble. So that when his foul was expired,
and his body interred, both foul and body were ftill united
to the fecond perfon as much as ever.
3. Nor yet is this fuch a myftical union as is between
Chrift and believers. Indeed this is a glorious union. But
though believers are faid to be in Chrift, and Chrift in them,
yet they are not one perfon with him.
But more pofitively, this aflumption of which I fpeak is
that whereby the fecond perfon in the glorious Godhead did
take the human nature into a perfonal union with himfelf,
by virtue whereof the manhood fubfifts in the fecond perfon,
yet without confufion, asT ftiewed already, both making but
one perfon, Immanuel, God with us. So that though there
be a twofold nature in Chrift, )'et not a double perfon. Fov
the humsn nature of Chrift never fubfifted feparatelv
'' ' and
Of Chirj?s heat nation. 437
and diftin^lly by any perfbnal fubflftence of its own, as it
doth in all other men -, but from the firft moment of con-
ception fubfifted in union with the fecond perfon of the ado- .
rable Trinity, in a miraculous and extraordinary manner, be-
ing fupernaturally framed within the womb of the virgin by
the ov'erlhadowing of the Holy Ghoft. Again, as it was
produced miraculoufly, fo it was affumed integrally j that
is to fay, Chrift took a complete and perfect foul and body,
with ail and every faculty and member pertaining to it. And
this was neceflary, that hereby he might heal the whole na-
ture of the difeafe and leprofy of fin, which had feized upon
and vv'ofully infefted every member and faculty of man.
Chrift affumed all, to fandlify all. He defigneo a perfect
recovery by fanctifying us wholly in foul, body, and fpirit :
and therefore he affumed the whole in order to it. Again,
he affumed our nature with all its finlefs infirmities : there-
fore it is faid of him, Heb. ii. 17. " In all things it be-
hoved him to be m.ade like unto his brethren.*' But here
we are to diftinguifh between perfonal and natural infirmi-
ties. Perfonal infirmities are fuch as befal particular per-
fons, from particular caufes, as dumabnefs, deafnefs, blmd-
nefs, lamenels, leprofies, &c. Now, it was no way necef-
lary that Chrift fhould affume thefe ; but the natural ones,
fuch as hunger, thirft, wearinefs, fweating, bleeding, mor-
tality, &c. Thefe he was fubjedl: unto, which, though they
are not in themfelves formally and iutrinficaliy finful, yet
they are the eficcls and confequents of fin. They are fo
many marks and ftains that fin hath left of Itfelf upon our
natures 5 and upon that account Chrift is faid to '' be fent
in the likenefs of finful fleih,*' Rom. viii. 3. Again, the
human nature is fo united with the divine, that each nature
ftill retains its own effential properties diftin<Si:. And this
diftin£lion is not, nor can be loft by that union. The huma-
nity was indeed changed by a communication of excellent
gifts from the divine nature ; but not by being brought into
an equality with it : for it was impoflible that a creature
Ihouid become equal to the Creator. He took upon him
?he form of a lervant, but he loft not the form of God. He
defpoiled not himfclf of the perfections of the Deity, by
taking upon him the humanity. The glory of his Divinity
was not extinguilhcd nor diminiftied, though it was eclipicd
and obfcured under the vail of our humanity ; but there-
was no more change in the hiding of it, than there is in the
body of the fun, wlKn he is (liadowed by the internofition of
43^ 9 Of Chri/Ts Incarnaiton^
a cloud. And this union of the two natures In Chrift Is an
in! e parable union ; fo that from the firft moment thereof,
there never was, nor to all eternity fhall there ever be any
reparation of them.
^eji. But how did this union remain between them^
when Chrift's human foul and body were feparated from
tfach other upon the crofs ! Anf. Though the natural union
between his foul and body was diffolved by death for a time,
yet the hypoflatical union between his divine and human
nature remained as entire and firm as ever. For though his
foul and body were divided from each other, yet neither of
them were feparated from the divine nature, but ftill fub-
iifted, as they did before, by the fubfiftence of the fecond
perfo!! of the Trinity. And though Chrift cried upon the
crofs with a loud voice, " My God, my God, why haft
thou forfaken me ?" yet that did not imply a diflblution of
that union : for if that dereliftion ftiould fignify a diflblution
of the former union of his natures, the feparation had been
made in his life, and not at his death ; for he made this do-
lorous complaint before he gave up the ghoft. But thefe
words infer no more, but that he was bereft of fuch joy and
comfort from the Deity as fhould allay and mitigate the bit-
ternefs of his prefent troubles. And therefore, when our
Saviour yielded up the ghoft, he fuffered only an external
violence ; and what was fubjedl to fuch corporeal force did
yield unto thefe dolorous impreflions : and the imbecillity
and frailty of our nature being fuch, that life cannot fubfift
long in exquifite torments, the difpofition of his body failed
the foul, and the foul deferted his body. But becaufe no
power hath force againft Omnipotence, nor could any finite
agent work upon the union made with the Word, therefore
that did ftill remain entire, both as to the foul and to the
body.
V. I now proceed to fhew, why Chrift was born of a vir-
gin. That Chrift was to be born of a virgin, was prophefied
and foretold many ages before his incarnation, as If. vii. 14.
•« Behold, a virgin fhall conceive, and bear a fon, and fhall
call his name Immanuel." Now, that the mother of Jefus
was that virgin fpoken of by the prophet Ifaiah, is evident
from the teftimony of the evangelifts, particularly Matth. i.
18. &c. It was not convenient that he ihould be born in
the common order of father and mother ; for if he had
httn fo born, he would have been a natural fon of Adam,
and
Of Chrijl^s Incarnation, 4^0
and fo reprefented by him in the covenant of works, and an
heir of Adam's fin, as others are that are born by virtue of
the blefling of marriage. By fuch a birth he had been pol-
luted and defiled with fin : « For who can bring a clean
thing out of an unclean ?" Job xiv. 4. The Redeemer of
the world behoved to be fo born, as not to derive the ftain
of man's nature by his generation. For if he had been taint-
ed with the leaft fpot of our corruption, he had been inca-
pable of being a Redeemer : he could never have redeemed
others who ftood in need of redemption himfelf. And al-
though God, by his almighty power, had perfectly fanclified
an earthly father and mother from all original fpot and
tang, that To the human nature might have been tranfmit-
ted immaculate to him, as well as the Holy Ghofi: did purge
that part of the flefh of the virgin of which the body of
Chrifl: was made, yet it was not convenient, that that perfon,
who was God blefled for ever, as well as man, in partalcing
of our nature, (hould have a conception in the fame manner
with ours, but different from it, and in fome meafure con-
formable to the infinite dignity of his perfon; which could
not have been, had not a fupernatural and a divine perfon
been concerned as an a£tive principle in it. Befides, fuch a
birth had not been agreeable to the firft promife, which calls
him the feed of the woman, not of the man ; and fo the
truth and veracity of God had fufFered fome detriment by
it. The feed of the woman only is fet in oppofition to the
feed of the ferpent. By his being born of a virgin, the ho-
llnefs of his nature is efFe<Stually fecured. This exeemed him
from the ftain and pollution of Adam's fin, which his na-
ture wholly efcaped, in that he received it not as ail others
do, in the way of ordinary generation, wherein original fin
is propagated : but this being extraordinarily produced, wai
a moft pure and holy thing. Chrift was an extraordinary
perfon, and another Adam ; and therefore it was necefiliry
he fhould be produced a new way. At firft Adam was pro-
duced neither of man nor woman ; Eve of a man without
a woman ; all others of a man and a woman. The fourth
way remained, viz. of a woman without a man ; and fo
Chrift was born. And the wifdom of God appeared in
that he was born of a virgin eipoufed ; for thereby the re-
proach of illegitimacy was warded off ; he had Jofeph to
take care of him in his infancy \ his mother's good name
and life were preferved from the malicious Jews ; and our
faith
44 o Q/" Chrijt*s Intarnailun,
faith was the more confirmed by Jofeph's teftimony con-
cerning Mary.
Thus we may be thoroughly fatisheci,
1. That Chrift had a true human body; and that though
he was made in the hkenefs of linful fiefli, he had not the
likenefs of flefli, but true flefli, Luke xxiv. 39. Heb. ii.
2. That he had a reafonabie foul, which was a created
fpirit, and that the divine nature was not inilead of a foul to
him. "When he died, he commended his fpirit to God,
Luke xxiii. 46. There is in him a created and an uncreated
wnderftanding and will, Markxiii. 32. Luke xxii. 42. Thus
he was true man, conlifting of foul and body. And the hu-
man nature being united to the divine, there were great gifts
of holinefs, wifdom, &c. in the human nature of Chrift, by
virtue of this union, which yet were not infinite, Luke iL
52.
3. That Chrifl:*s body was not made of any fubftance fent
down from heaven, but of the fubftance of the virgin, Gal.
iv. 4. He was " the feed of the woman," Gen. iii. 15. ; and
the fruit of Mary's womb, Luke i. 42. othcrwife he had not
been our brother.
4. That the Holy Ghoft cannot be called the Father of
Chrift, in regard his human nature was formed, not of his
fubftance, but of that of the virgin by his power.
5. That though in die nativity of Chrift there was nothing
as to the way of it extraordinary, but he was at the ordina*
ry time brought forth as others, Luke ii. 22. 23. and that is
a general truth, " A woman, when fhe is in travail, hath
forrow, becaufe her hour is come," John xvi. 21.; yet he
v/as born without ftn, being that holy thing. He could not
have been our Redeemer, hSd he not been fo, Heb. vii, 26.
Neither could he have linned, feeing the hum.an nature was
put beyond that capacity, by its union with the divine ; an(!
whatibever Chrift did or could do was the action of that per-
ion who was God, and fo free from fin.
6. That the reafon why Chrift was born without ftn, and
the ftn of Adam did not reach him, was, becaufe he came
not of Adam by ordinary genei*ation, not by the blefiing of
marriage, but by a fpecial promiie after the fall.
I ftiall conclude all with fomc inferences.
I. Jefus Chrift is the true IVIefliah promifed to Adam as
the feed of the woman, to Abraham as his [<zz<^^ the Shiloii
mentioned
Of ChnJTs hicartiat'icn.
441
55ientiDned by Jacob on his deathbed, the Prophet fpoke f
by Mofes to be raifed from among the children of llLt:l,'^ih
Son of David, and the Son to be born of a virgin.
2. Behold the wonderful love of God the Father, who was
content to degrade and abafe his (iear Son, in order to brin<«-
about the falvation of linners How aftoniHiing is it, that
he fhould fend his only-begotten Son to afllime our nature,
and bear that dreadful wrath and puniihment that we del'er-
ved ?
3. See here the wonderful love and afionij'iiing condefcen-
dency of the Son, to be born of a woman, in order that he
might die in the room of llnners. O how low did he Aoop
and humble himfclf, in afTuming human nature, with all its
finlefs infirmities, in being fubjecH: to his own law, expofed
to all manner of injurious ulage from wicked men, to the
temptations of Satan, and at laft fufFering a fliameful and ig-
nominious death ! Wl^at great love to finners, and wint un-
paralleled condefcenlion was here ?
4. See here the cure of our being conceived in iin, and
brought forth in iniquity. Chriil: was born of a woman for us,
and he was born without fin for us, that the ^jlinefo of his
nature might be imputed to us as a part of that righteoufnefs
which conftitutes the condition of our juftification before
God. In him is a complete righteoufnefs for our guilt, and a
fountain for wafliing away our fpiritual pollution.
5. Chrift is fenfibly touched with ail the infir::Tit:es that
attend our frail nature, and has pity and compaflicn upon
his people under all their preflures and burdtins. Hence the
apoftle fays, Heb. ii. 17. 18. " In all tilings it behoved him
to be made like unto his brethren ; that he might be a merciful
and faithful^igh Priefl:, in things pertaining to God, to make
reconciliation for the fins of the people: for inihat iie hindelf
hath fufFered, being tempted, he is able to fuccour them that
are tempted." How comfortable is it to believers to confi-
der, that he who is their great High Prieft in heaven, is
clothed with their nature, to capacitate and qualify him to
Iiave compaffion on them in all their troubles and dili:refrcs!
6. Let this encourage fmners to come unto him, that they
may be united unto him by faith, and fo partake of the
bleffings of his purchafe. Come and enter into a marriage-rela-
tion witii him. Sin fliall not flop the match, if ye l)e willing.
He that could fandlify the virgin's lubflancc to make it a fin-
lefs piece of flefh, can cafily fandtify you. And he that
united the human nature to his divine perfon, can alfo unite
vou to himfelf, ^o as ve fizull never be feparatcd from him.
' VoL.T. ' 3 K OF
OF CHRIST'S OFFICES IN GENERAL,
Z'ich. vi. 13. — Even he Jhall build the temple of the Lord^ and
hejhall hear the glory ^ and Jhall fit and rule upon his throne^
and hejhall be a Prieji upon his throne.
HAVING (liewn th?t the Lord Jefus Chrift is the oply
Redeemer of ele6t finners, and that it was necelTary
he Ihould be God and man in one perfon, to qualify him
for his Mediatory undertaking, I come now to fpeak of the
offices which Ciirift executes as our Redeemer, from the
text now read.
In the I ith verfe of this chapter, there is a typical a<Slion
crowning Jofhua the high prieft with two crowns, which is
applied and explained in the following verfes as reprefenting
Chrift in his cfBces, who has on his head many crowns. In
the 1 2th verfe, there is a prophecy of the incarnation of
Chrift, under the metaphor of a branch, as fprung from the
family of David, and making but a mean appearance in the
world, " as a root out of a dry ground." In the verfe where
our text lies, we have the offices which he was to execute as
our Redeemer ; wliich are three.
I. The office of a Prophet: He fi:all build the temple of
the Lord ; that is, his own church, vvhereof the temple
was a type, by the word of the gofpel, wliich it is his
jv^ork to promulgate as a Prophet. For the church is << built
iipon the found.ation of the prophets and apoftles, Jefus
Chrifi;
OfChriJl's Offices in general. 445
Chrift himfelf being the chief corner-ftone," and the revealer
of thofe truths which the prophets and apoftles taught.
^ 2. The office of a Prieft ; namely, to expiate the fins of
his people, to purchafe peace for them, and to manaj^e their
caufe with God.
^ 3. That of a King ; for he has a throne y which denotes his
kingly office. He is a PrieJ} upcn his throne, denoting the
reward of his fufFerings, and the high dignity he is advanced
to in confequence of his humiliation and fatisfa(Story fuffer-
ings. And he is reprefented as fitting on his throne , not 2
King in name only, or an inadlive monarch, but exerciiing
a6ts of jurifdiclion and government. In him all the glory
of thefe offices is to meet : and thefe offices he fhall hold
and exercife in fpite of ail oppoiition : He fn all Jit and rule
upon his throne.
The text affords foundation for the following doctrine,
viz.
DocT. " Chrift, as our Redeemer, executeth the offices of
a Prophet, of a Prieft, and of a King, both in his eftatc
of humiliation and exaltation."
In difcouriing from this dotflrine, I fhall fhew,
I. The verity of thefe offices in Chrift.
I I. The neceffity of his exercifing them as our Redeemer^
III. When he did exercife thefe offices.
IV. Lajlly, Deduce fome inferences.
I. I am to fhew the verity or reality of thefe offices in
ChriH:. I fay then, that Chrifl: as our Redeemer is actually
invefted with thefe offices ; he is truly a Prophet, a Prieff,
^nd a King ; and alfo that he executes them, that is, per-
forms the fundlions of, or what belongs to thefe offices.
This clearly appears,
I. From plain fcripture-teflimony, (i.) To /his having or
being pofTeiTed of thefe offices. — He is a Prophet, that Pro-
phet foretold by Mofes, who was to be heard in all things that
he fhould fay; and of whom it is faid, " That every loul that
would not hear him, fhould be deftroyed from among the
people," i\£ts iii. 2 2. 23.; which pafTage is applied to Jefus
Chrift by the apoftle Peter, and can agree to none but him,
who teacheth as never man taught, even with authority and
power. — He is a Priefi:. So he is exprefsly called, Heb. v. 6.
*« Thou art a Prieft for ever, after the order of Melchifedec ;"
3 K 2 and
444 OfChrijVs Offices hi general.
and in feveral otlier places cf that epiftle, where the reali?)V
nature, and end of his priefthood, are largely defcribed. — ^
He is a King : Pial. ii. 6. " Yet have I fet my King upon mv
holy hill of Zion." Pfal. ex. 2. ** Rule thou in the midft of
thine enemies.'* He has all the enfigns of royal authority.
The ceremony of inauguration or anointing to his office,
Pfal ii. 6. Heb. " 1 have anointed my King upon my holy hill
of Zion ;" a crown, Pfal. xxi. 3.; a fword^Pfal. xlv. 3. ; a
fceptre, Pfal. Ixv. 6.; fubje(Sls, Luke i. 33. John i. 49, (2.)
The fcriptures bear witnefs to his executing thefe offices.
Hence he fays himfelf, " 1 am the way, and the truth, and
the life," John xiv. 6. He is the way to hfe and happinefs
by his death \ the truth in his word, the funi and fubftance of
all revealed truth ; and the life in his Spirit, quickening and
preferving his people by his power. He " of God is made unto
his people w\{dom^ and righteoufnefs, and fan(£l=ification, and
redemption ;" ivifdom as a Prophet, righteoujnejs as a Pried,
TkTid faficJ if cation mul redemption as a King.
2. "VVe learn this alfo from his name Chrify or Meffiah^
which fignifies the anointed One. I told you in a former dif-
courfe, that three forts of perfons ufed to be anointed under
the law, viz. prophets, i Kings xix. i6.i priefts, as AaroUs
Bxod. xxix. 7.; and kings, as David, and others. But all
thefe offices meet in Chrift, who was anointed for the
execution of them. Flence he fays himfelf. If. Ixi. i. " The
Spirit cf the Lord God is upon me, becaufe the Lord hath
anointed me to preach good tidings unto the meek, he hath
fent me to bind up the broken-hearted, to proclaim liberty
to the captives, and the opening of the prifon to them that
are bound." He is anointed to preach good tidings unto the
incehy as a Prophet ; to bind up the broken-hearted, as a Prieft ;
and to proclaim liberty, as a King. He was not anointed with
material oil, as the prophets, priefts, and kings, under the
OldTeftament difpenfation were, but with the oil of the Spirit^
<< The Spirit of the Lord God is upon me (fays he), becaufe the
Lord hath anointed me." And God is faid to have, " anoint-
ed him with the oil of gladnefs above his fellows," Pfal. xlv.
7. Now, this un(Slicn fxgnified, (1.) His being fet apart to the
Mediatory work, and to thefe offices : the Father " fan6li-
fied him, and fent him into the world," John x. 36. — (2.)
His being fully furniflied with gifts and qualifications fuitable
to thefe offices, in refpecft of his human nature, to which
the Spirit was given, not by meafure^ If. xi. i. 2. &c. but in
fuinefs, not of fufficiency only, but abundance, not the ful-
nefs
Of Chrifi*s Offices in general 44 5>
n^fsof a vefTel, but of a fountain, in order to communicate
liberally unto his people, John i. 16. He was folemnly in-
augurated to thefe offices at his bjptifm, Matth. iii. 17,; at
his transfiguration, Matth. xvii. 5.; and at lii,s exaltation, ASts
ii. 36. And he was as folemnly called to thefe offices, Hcb.
V. 4. 5. « No man taketh this honour unto hia:ifelf, but he
that is called of God, as was Aaron : fo aUb, Chrift glori-
fied not himfclf, to be made an High Priefl: ; but he that
faid unto him, Thou art my Son, to-day have I begotten
thee."
II. Let us next confider the neceffity of his exercifing thefe
offices. Chrift's incarnation and taking on him the work of
our redemption was entirely voluntary, without the leaft fha-
dow of co-a<rrion and compulfion ; but feeing he was pleafed,
out of his great kindnels to us, to become our K.edeemer, it
was neceiTary for our falvation that he ffiould execute all
thefe three offices.' This will be clear, if we,
1. Confider our mifery by fin, ignorance, guilt, and bond-
age. We were ignorant of the way to come back to God
again ; and therefore Chrift as cur Prophet mufh teach us.
We durft not look him in the face, being covered with
guilt; and therefore Chrifi: as a Prieft mufi: make atonement,
and remove our guilt. We were in bondage to fin and .Satan,
and could not return to God, nor recover ourfelves out of
our thraldom ; therefore Chrift as a King delivers us,
brings us back again, leading captivity captive. As a Prophet
he gives light to the blind, as a Prieft he brings merit, and
as a King power.
2. Confider the falvation which the clecl were to be made
partakers of. It behoved to be revealed unto them, feeing
of themfelves they could never difcover it, being quiie blind
and ignorant ; and therefore our Redeemer became a Pro-
phet to reveal the things that concern our ialvation unto us,
and inftru£l us therein. It behoved to be purchaied for
finners, who, being weak and unfit for any fplritual work,
could never purchafe it for themfelves : therefore he became
a Prieft to purchafe life and eternal redemption for :is. It
behoved to be applied by the power of iiis Spirit ; for as fin-
ners could not purchafe falvation, far lefs could they apply
it to themfelves: therefore Chrift became a Kmg. The
ilaves could never have raifed their ranfom, nor known it af-
ter it was paid, ftr lefs before; and they were unwilling to come
on:
44^ OfChrijl^s Offices in general,
out of their bondage. And therefore it behoved our Re-
deemer to be invefted with thefe three offices.
3. Coniider Chrift as Mediator of the covenant, who be-
"l^oved to deal with both parties, in order to bring them to-
gether. God was offended with our fin and guilt ; and there-
fore for us he behoved to be a Prieft, to fatisfy law and ju*
ftice, and intercede for our pardon. We knew not wha^
was in agitation between the Father and the Son ; and thp^
fore he behoved to be a revealer of that gracej^aad^ine/ciful
contrivance. We were unwilling to deal^vnth God ; there-
fore he behoved, as a King, to bring us to fubmit and yield
to his government. The benefits of the covenant he beho-
ved to purchafe, reveal, and adminifiier.
4. Confider the work of converfion. The foul muft be en-
lightened, by the convidlion of the Prophet, to fee its mifery,
and the fuitablenefs of the remedy : upon the fight of its
mifery, the foul would defpair, were not the blood of the
Prieft to fprinkle the confcience •, and the will would never
yield, if it felt not the power of his conquering fword.
5. Confider our daily neceflities. Are we not every day
in the dark about fomething ? What fhould become of us,
if we had not the great Prophet to go to for inftru<5tion and
direction ? We are every day contracting new guilt : what
would be our cafe, if there were not a lafting merit and an
abiding Advocate ? Are we not always needing proteiSlion a-
gainft our enemies .'' how then fhould we break through the
armies of hell, if our King were not on our head, to iubdue
them under us .''
6. Lajliy, Confider the promifes, which are the fray and
ftaff of the Chriilian's life, without which they could never
bear up. Chrifl's offices are the fource and fpring of all
thefe. How precious are the promifes of illumination, gui-
dance, direction, &c. to the blind and thofe who knew not
the way ^ Thefe flow from Chrift's prophetical office. *< Be-
hold, (lays Jehovah), I have given him for a witnefs to the
people, a leader and commander to the people," If, Iv. 4.
How precious are the promifes of peace, pardon, and re-
conciliation, to thofe who are difquieted with fears, with
guilt and fin .'* Tliefe flow from his Prieftly office. And
the promifes of protC(5tion and deliverance to captives flow
from his Kingly office. All the promifes are the purchafe
of the blood of Chrill: •, and they are all yea and amen in
him, and flow from and through him.
III. I come now to fhew, when Chrifl did execute thefe
offices. As he was the Redeemer of the church in all ages,
fo
Of Chri/Ts Offices in genera!. 44*
\o did he execute thefe ofnces in all ages of the church. In
the Old Teftament he was the great Prophet of the church ;
for it is faid, John i. 18. " No man hath feen God at any-
time: the only-begotten Son, which is in the bofom of the
Father, he hath declared him." He brought the glad ti-
dings of falvation unto Unners in all the difcovcries thereof
from the firll: gofpel-promife until his manififtation in the
flelh. And he not only reveals the things concerning falva-
tion unto men, but teaches them, and gives men an under-
Handing to apprehend and know them. He was a Propliet
unto the church in the wildernefs : Hence it is faid, Exod.
xxiii. 20. " Behold, I fend an angel before thee, to keep thee
in the way, and to bring thee into the place which I have
prepared. Beware of him, and obey his voice." And we
read, that " by the Spirit he went and preached unto the
fpirits in prifon," i Pet. iii. 19. ; that is, unto the finners
in the old world, by the miniftry of Noah, who, not
repenting, were then, at the time the apoftle wrote, in
the prifon of hell. He was alfo their Pricft, interceding,
on the ground of his future fufferings, for his people. Of
this we have a remarkable inftance, Zech. i. 12. " O Lord
of hofts, how long wilt thou not have mercy on Jerufalem,
and on the cities of Judah, againfl: which thou haft had in-
dignation thefe threefcore and ten years ?" And he was
their King, the Captain of the Lord's hofr, who ]td and
condufled them, delivered them from the Egyptian bond-
age, guided them through the iiowling wildernefs, placed
them in Canaan, inftitutcd their whole religious worfliip and
fervice, &;c.
But more efpecially Chrift executed thefe offices after his
incarnation, and thac in his twofold eftate of humiliation and
exaltation. Thefe are his two eftates, of which the apoftle
fpcaks, Phil. ii. 8. 9. *• Being found in fafliion as a man, he
humbled himfelf, and became obedient unto death, even
the death of the crofs. Wherefore God alfo hath highly
exalted him, and given him a name which is above every
name.''
H^e was a Prophet while on earth, and ftill is revealing
by his Word and Spirit the will of God for the falvation of
his people. The whole doctrine of the Bible was taught
by him ; and it is by him that all faving knowledge is
communicated to this day, and will be to f.e end of
time.
He was a Prieft in his ftate cf humiliation, as well as he
is in his (late of exaltation. He offered his facrifice on the
earth,
4 4 5 Q/* ChriJVs Offices In general
eartli, and therefore was a Prieft there. Hence faith the
apoftle, Eph. v. 2. " ChriR — hath given himfelf for us nn
ofFering and a facrifice to God for a fweet fmehing favour."
Nor did he afceiid into heaven, till by his facrifice he had
^^ purged away our fms/' Heb. i, 3. And he continues an
interceding Prieft for ever, Heb, vii. 25.
He was alfo a King in his ftatc of humiliation. He was
born a King, Matth. ii. 2. ; went into Jerufalem as a King,
in accompHfliment of an ancient prophecy concerning him,
Maith. xxi. 5. ; owned himfelf to be a King before Pilate,
INlatth. xxvii. r i. It was the Lord of glory that was cruci-
fied. I Cor. ii. 8. And he is now exalted to his throne,
and is ftyled, «' King of kings, and Lord of lords," and will
reign till all his enemies be made his foot ftool, and all his
fubjeiSls be brougliit home to glory.
Here it may be obferved, that tbefe three offices, which
Chrift executes, are not to be divided, efpeciallv when they
are executed in a v/ay that is efie6l:ual for the falvation of the
iubjeOs thereof. He may indeed objectively reveal the will
of God, and give laws to his church, as a Prophet, without
giving them the unftion whereby thofe who are favingly
tauglit of God know all things neceflary to falvation : and
he may execute his regal office, as a Judge, in inflicting hea-
vy judgments and calamities on his enemies, without fub-
duing them to that obedience and fubjeClion to him which
is the privilege of real believers. Yet it is a certain truth, that
wherever he executes one of thefc offices in a faving way,
he executes them all. In this refpeCl, thongh the offices are
dlftinCt, yet they are not divided. For whofoever is taught
by him as a Propliet, {o as to be made wife unto falvation,
is redeemed unto God by his blood as a Prieft, and is fub-
dued by his power as a King, and made a willing fubjecl to
him : and all whofe fins are expiated by him as a Prieft,
fhall, in his own time, be favinpjv taucjht by him as a Pro-
phet, and made his willing fubjeCts as a King, in the day of
his power.
A few inf.^rences fliall lliut up this fubjecl.
I. How great and iiow glorioivs is our Lord Jefus ChrJft,
who was meet to bear all thefe oilices at once, and exercife
them at once, fo as one does not mar or clafh with another ?
He is glorious indeed in wiiom all the glory fcattered amongfl
the typicabperfons is perfectly concentered. If it was an ho-
nour to Melchizedec to be both a prieft and a king, and Da-
\»id to be both a king and a prophet ; how much more glo-
rious k it for our divine Mediator to be a Prophet, a Prieft,
and
Of ChriJVs Offices in general
and a King, really pofleired of thefe offices, and cxercifing
them in their full extent, in a more efficacious manner than
any perfon that was ever invei^ed with any of them on
earth !
2. Let this commend Chrift unto you as a full and a
fuitable Saviour. There is no cafe -a poor (inner can be in,
but he will find the remedy of it in thefe offices of Chrift.
Art thou, O finner, under fpiritual darknefs and ignorance?
There is knowledge and inllrudtion to be had from him.
He is the light of the world, and can give thee an underftand-
ing to know him that is true, he can give thee the Spirit of
wifdom and revelation in the knowledge of Chriil. Art
thou under guilt and condemnation, laden with fm that is
like to fink thee to hell ? There is righteoufnefs in him as a
Prieft to remove thy guilt. He is the atonement and pro-
pitiation for fin. He faves from fin and wrath. Art thou
a flave to fin and Satan ? He is a King, who came to de-
ftroy the works of the devil : he can break the dominion of
fin in thee, knock off thy fetters, and fubdue all thy fpiritual
enemies.
3. Ye cannot take Chrifl: as a Redeemer, if ye take him
not in all his offices. He offers himfelf to finners no other
way. And what God has joined together let no man put
afunder. Many pretend to take Chrifi: as a Saviour to fave
them from hell and wrath, who do not hearken to him as
a Prophet, to teach them the faving knowledge of God,
nor fubmit to his laws and commandments. How many
call Chrift their Lord, and yet do not the things that he
faith ? O the folly of the world, that reject Chrifi:'s teach-
ing, faying, Depart from us, for we defire not the know-
ledge of thy ways ! O the ftupidity of thofe who cicfpife
Chrift as a Prieft, and think to recommend thcmfelves to
the divine favour by their own works of righteoufnefs, which
they fubftitute in the room of his righteoufnefs ! O the
madnefs of thofe who contemn Chrift as a King, refufing to
fubmit to his royal authority, and who fpurn at his laws and
government ! And how foolifli are the princes of the earth
that will not fuffer Chrift to reign freely in their dominions,
but encroach on his authority, and make laws oppofite to
and inconfiftent with his !
4. Do ye receive Chrift in all his offices, giving up your-
felves to be taught by him as a Prophet, in all things relating
to your falvation, renouncing your own knowledge and wil-
dom ; to be juftified by his righteoufnefs, and walhed in his
Vol. I, ^\^ blooJ,
"^4^0 Of Chrifi^s Offices i/t general.
blood, renouncing all your own righteoufnefs as filthy rags,
faying, " In the Lord alone have I righteoufnefs, and count-
ing all things but lofs and dung, that ye may win Chrift, and
be found in him, not having your own righteoufnefs which
is of the law, but that which is through the faith of Chrift,
even the righteoufnefs which is of God by faith *," and to be
guided and conducted, ruled and governed by him as your
Sovereign Lord and King, yielding a hearty and cheerful
obedience to all his laws and commandments, and faying,
« Other lords befides thee have had dominion over us-: but
by thee only will we make mention of thy name."
5". Employ this mighty Redeemer in all the offices where-
with he is inverted, and which as Mediator he exercifes for
the benefit of the ruined race of mankind. Ye have abfo-
lute need of him in all thefe offices. Ye are witlefs and
foolifli, and ftand in need of his wifdom to guide and direft
you •, and ye are ignorant both of yourfelves and of God,
and fo require faving knowledge and inftru(5lion. Ye are
guilty and condemned finners, nay, daily offenders, and {o
ftand in need of pardon, nay, of continual pardons. Ye are
weak, and have no ftrength to combat your fpiritual adver-
faries, and io require the exertion of his mighty power as
King of kings to caufe you ftand againft your adverfaries.
If you knew yourfelves, and were exercifed to godlinefs, you
would fee the abfolute necelfity of all Chrift's offices for
your falvation, and would every day blefs God for fuch a
complete and all-fufficient Redeemer. O make ufe of him
daily in all his glorious offices, and honour him by put-
ting employment in his hand, as your Prophet, Priefl, and
King.
OF
OF. CHRIST'S PROPHETICAL OFFICE.
Afts iii. 22. — A Prophet Jhall the Lord your God ra'ife up
unto you, of your brethren^ like unto me ; him Jhall y^
hear in all things whatfoever he Jhall fay unto you,
HAVING ihewn that the Lord Jefus Chrift, as our Re-
deemer, is inverted with, and actually executes the
offices of a Prophet, Prieft, and King, I come now to ipeak
of thefe offices diftindlly ; and fhall begin with his Prophe-
tical office, which is plainly aflerted in the words now
read.
Here the apoftle Peter fhews the Jews, Mofes pointing to
Chrift as the great Prophet of the church. -Mofes had told
the Ifraelites in the wildernefs, Deut. xviii. 15. " The Lord
thy God will raife up unto thee a Prophet from the midft of
thee, of thy brethren, like unto me ; unto him ye ftiall
hearken." Peter tells the Jews, that this eminent Prophet
was now come, and exhorts them to fubmit unto his inftruc-
tions. In the words we have,
I . A defcription of Chrift as to his prophetical office,
A Prophet Jhall the ^Lord your God raife up unto you. Where,
ly?, Chrift is defcribed by his title, a Prophet^ and that
the Prince of all the prophets, or the " great," or " chief
Shepherd,'' as he is ftyled by the apoftles. It belongs to a
prophet, by virtue of His office, to expound the law, dcciare
the will of God, and foretel things which are to come. All
thefe meet in Chrift our great Prophet in a lingular and emi-
nent manner.
idly^ He is here defcribed by his type ; " a Prophet like
unto me," fays Mofes \ who therein typified and prefi-
gured Chrift. But you may fay, is it not faid of Mofes,
q L 2 Deut.
452 Of ChYift's Prophetical Office.
Deut. xxxiv. 10. '* Tnere arofe not a prophet fince in Ifrael
like unto Mofes, whom the Lord knew face to face." I an-
fwer. It is true indeed, of a mere man there never arofe fo
great a prophet in Ifrael as Mofes was, either in refped of
his familiarity with God, or of the miracles which he
wrought by the efficacy of the divine power. Mofes, how-
ever, was but a fervant, and Chrift a Son ; Mofes was but
a ftar to this Sun, and derived all his light and knowledge
from him. AH the prophets under the Old Teftament,
however eminent, were but ftars, ar»d borrowed all their
light from the Sun of righteoufnefs. Neverthelefs there
were feveral things wherein Chrift was like to Mofes ; fuch
as, Mofes and Chrift were both perftcuted in their infancy;
Mofes was a deliverer from the temporal, but Chrift from
the fpiritual Egypt, of which the former was a figure. But
more particularly, Chrift was like to Mofes,
(i.) In his great intimacy and familiarity with Geo. It
is faid, Exod. xxxiii. ii. that " the Lord fpake unto Mofes
face to face, as a man fpeaketh unto his friend." He fpake
with Mofes freely, familiarly, and immediately ; not by an
angel, in a dream or vifion, as he did to other prophets.
Now Chrift was like Mofes in this refpe£V, and far excelled
him in it ; for he was intimate with God from all eternity,
Prov. viii. 30 ; he was " with God," John i. i. and lay in
his bofom, knowing all his counfels and purpofes.
(2.) Chrift was like to Mofes in the excellency of his
minift ration, and his great faithfulnefs in the difcharge of
it. It is faid, Heb. iii. 2. " He was faithful to him that
appointed him, as alfo Mofes was faithful in all his houfe."
As the office of Mofes extended to the whole houfe of God
under the law, and to all the fervice of it ; fo did Chrift's
reach to the whole church of God, and to ail the fervice
of it under the gofpel. As Mofes was appointed of God to
give c ut what he delivered ; fo was Chrift appointed by his
Father to inftitute what he did inftitute, and abrogate wliat
he did abrogate. As Mofes was faithful to him that ap-
pointed him in all the m.atters of God's houfe, keeping back
nothing that he was commanded to reveal ; fo was Chrift
faithful to the Father, who did appoint him in like man-
ner ; yea, Chrift far excelled Mofes, as the apoftle fhews,
Heb. iii. 3. 4. " For this man was counted worthy of
more glory than Mofes, in as much as he who hath builds
ed the houfe, hath more honour than the houfe = For every
houfe
of Chrift's Prophetical Office. 453
houfe is builded by fome man ; but he that built all things
is God."
(3.) Mofes was a prophet that mediated between God
and the people. He carried God's mind to them, and re-
turned their mind to God, becaufe they were not ^ble to
hear the voice of God immediately themfelves. Dent,
xviii. 16. 17. So Chrift is a Mediator between God and
man ; he deals v/ith God for man, and with man for
God.
(4.) As Mofe? confirmed his dodrir.e by m.any miracles
which he wrought in the prefence of the people to their
full conviction ; fo our great Prophet is like unto Pviofes in
this alfo : for he w^rought many mighty miracles in the
view and face of the world, which could not be denied, and
thereby confirmed the doctrine wliich he preached, and veri-
fied the divinity of his perfon and mifTion.
^dljf Chriil is here defcribed by liis flock and lineage
from which he fprung according to the flelb, " A Prophet
fhall the Lord raife up of your brethren ; whofe are the fa-
thers, and of whom, as concerning the fiefli, Chrift came,"
fays the apoftle, Rom. ix. 5. He was an Ifraelite ; and it
is evident that he fprang from the tribe of Judah, Heb. vii.
14. He put great honour and dignity upon that people and
nation by his nativity anddefcent from them.
2. There is a drift injunction given of obedience to this
Prophet : " Him Ihall ye hear in all things." By hearings
in this place, we are to underftand obedience : and this obe-
dience is required to be given to this Prophet only, univer-
fally, and under great penalties, (i.^ It is required to be
given to him only ; for fo him in the text muft be under-
ftood as exclufive of all others. It is true, vire are com-
manded to obey the voice of his mefiengers and miiniilers,
Heb. xiii. 17. ; but fiill it is Chriil fpeaking by them to
whom we are to pay our obedience. " He that heareth
Tou (fays he), heareth me." We are to obey them " in
the Lord," i. e. commanding; and forbidding in Chrid's
name and authority. (2.) This obedience mud be given
to him univerfally : " Him fhall ye hear in all things."
Whatever he enjoins muft prefently be complied with ; his
commands are to be obeyed, not difputed- It is true, a
judgment of difcretion is allowed to Chriltians, to judge
whether it be the will of God or not. We muft " prove
what is the holy, good, and acceptable will of the Lord,"
Rom. xii. 2. And whenever his will is underfiood and
known,
454 Q/" Chrijl's Prophetical Office.
known, we have no liberty to chufe, but muft conform our-
felves to it, be the duty commanded ever fo difficult, or the
fin forbidden ever fo pleafingand tempting. (3. J This obe-
dience is required under a very fevere penalty, even no lefs
than being cut off and deftroyed from among the people, and
of God's requiring it at our hands, Deut. xviii. 19. A6ls
iii. 22. " I will require it of him ;" i. e. revenge myfelf in
the deftruclion of the difobedient. This obligation laid on
men to obey the great Prophet, is not a predidion, more
than the commands, " Thou flialt not kill, Thou Ihalt not
commit adultery," &:c.
The dodrine natively arifing from the text is,
DocT. " Chrift i^a Prophet, and, as the Redeemer of his
people, executes that office, in revealing to them, by
his word and Spirit, the will of God for their falva-
tion."
In difcourfing this do£trine, I fliall ffiew,
I. What is implied in Chrifl's revealing the will of God
for our falvation.
II. What is that will of God that Chrill reveals.
III. How he reveals this will of God.
IV. For what ends he reveals the will of God, and the
neceffity of this revelation in order to our falvation.
V. Lajllyy Make fom^ improvement.
I. I am to ffiew what is implied in Chrifl's revealing
the will of God for our falvation, wherein Chrifl's prophe-
tical work lies. It implies,
1. That as it is God's determined will and purpofe that
fome of mankind fhall be faved, fo he has laid down a cer-
tain way and method for their falvation, out of which
none can be faved, and in which all that take it fliall be
faved.
2. That the difcovery of this method of falvation was a
fecret of God, that man could never have found out, John
i. 18. It was a counfel in the breaft of God, which, for
man or angel, might for ever have lain hid.
3. That our Lord Jefus was intimately acquainted with
this will of God, John i. 18. He was " in the bofom of
the Father." He was privy to his eternal counfels, as being
the natural Son of God. And therefore he needed not be
carried to heaven, to hear and learn from God what he
was
Of Chrijl's Prophetical Office, 455
was to teach ere he began to preach to the world, being
«* God mamfefted in the fleQi," i Tim. iii. 16. Neither did
he afcend unto heaven oftener than once, and that only after
he had fufFered, Heb. ix. 12.
4. That unto Jefus Chrift we owe the difcovery and reve-
lation of the divine will. He is the fountain of all that light
which points out the way to falvation, If. Iv. 4. « 1 have oi-
ven him, (fays the Lord), for a witnefs to the people, a
leader and commander to the people." He is that true pil-
lar of cloud that guides to the heavenly Canaan ; and no
beams of faving light fliine on the world but from him,
John iii. 13. and in the face of Jefus, 2 Cor. iv. 6.
II. I proceed to fhew what is that will of God that Chrifc
as a Prophet reveals. It is the will of God for the falvation
of finners, and that the whole will of God in all things con-
cerning their edification.and falvation. It is " the word of
his grace which is able to build them up," KCts xx. 32. It is
*« written, that ye might believe, — and that believing yc
might have life."
This may be reduced to two heads.
1. Faith. Man was broken off from God and his favour
and fellowfhip. It was the will of God, that man fliould
come and be re-united to him in the way of believing in a
llain Redeemer. This Chrift has revealed in the gofpel.
Therein he has laid open the myftery of reconciliation, as
laid down betwixt the Father and him from eternity, in all
the parts thereof, and this by his word and Spirit to /teach
his own children.
2. Obedience. Man, as he could not. To he knew not
how to ferve God acceptably. Chrift has alfo fully difco-
vered that point. And therefore we find him at his pro-
phetical work, expounding the law, and vindicating it from
the falfe gloiTes of the Pharifees, Matth. v. vi. vii. and
every where not only fhewing men what to do, but how to
doit-
More particularly, as the will of God denotes all that God
would have us to know, believe, and do, in order to our
falvation ; and as there are fome things to be known as the
foundation of our faith, fome things to be believed, and
fome things to be done in point of duty, as the fruits and ef-
fects of true faving faith ; fo thefe particulars b^ing the ob-
jects of Chrift's teaching, I fhall mention a faw of them very
briefly.
I. Chrift
45^ OfChr'ijYs Prophnkal Office.
I. Chrlfl makes known to us our original ilate, that holy
and happy condition in which man was made j of which I
gave you a fpecimen in the difcourfe concerning the creation
of man. Man was then a holy and happy creature, the pe-
culiar favourite of heaven, and endued with choicer preroga-
tives than all the creatures in this lower world. It is necef-
iary for us to know this, that we may not accufe God of that
lin and diforder which now prevails in our conftitution, and
renders us objects of the divine abhorrence ; and may be un-
wearied till we regain our forfeited felicity. This is a matter
of pure revelation, and is accordingly taught us in the infpi-
red volume.
2. Clirift reveals to us our mifery and wretchednefs by
the fall. This I alfo endeavoured to open up to^ou in the
courfe of this work. Man, by fin, loft communion with
God, fell under his wrath and curfe, and is liable to tempo-
ral and eternal miferies. This miferable ftate, though alio a
matter of revelation, is well known to all the defcendents of
Adam, fo that they feel it in their fad experience, and they
have no need to be taught it. But Chrift teaches his people
this doflrine in a manner that the reft of the world are ftran-
gers to. And therefore,
3. Chrift reveals to us our woful impotency and inability
to help ourfelves. This is the fatal confequence of the fail,
and has been partly mentioned in the foregoing part of this
work. "Olfrael, (fays the Lord), thou haft deftroyed thy-
felf -, but in me is thine help," Hof. xiii. 9.; which fays, that
though our ruin is of us, our help is not in us. Hence men
in their natural ftate are faid to be without Jirength^ inca-
pable to deliver themfelves from the wretched ftate into which
they are plunged by ftn. Man is fb deeply funk in the hor-
rible pit, that it paiTes the fkill and ability of men or angels
to pull him out. He cannot atone offended juftice, or ex-
piate his fin. This deplorable ftate of man is revealed in
icripture, and favingly only to the eledt, by the Saviour of
iinners.
4. Chrift reveals, as a Prophet, that there is a way found
out, and a method laid down in the adorable depths of divine
wif'dom, whereby poor finners may be delivered from uu
and wrath, and obtain eternal falvation. For this difcovery
we are indebted to divine revelation. Of this 1 have fpoke
tinder the covenant of grace. And Chrift, as a Prophet^
teaches this article to his people fo efficacIouftV;, that they ac-
quief'ce in this method cf i'llvation.
Of Chrljl's Prophetical Office. 457
5. He reveals to us that he is a hiii and fufficIeRt Saviour,
able tofave to the uttermoftall that come unto Gocl by him,
Heb. vii. 25. 80 that his own people cordially embrace him
:is their only Saviour, and accept him as their fole Redeem-
er, looking for expiation of guilt, pardon of fm, and peace
with Gou, only from and through him,
6. He teaches, that we rnuil: have union with him through
faith, or elfe we can have no benefit by his blood, i John
v. 12. " He that hath the Son, hath life; and he that hath
not the Son of God, hath not hfe :" that is, he that is uni-
ted to Chrift is fpiritually alive, and fliali not enter into con-
demnation j but he that is not united to him is ftill under
the curfe, and the wrath of God abideth on him. It is by
being in Chrift-, united to him, that we efcape condemnation,
Rom. viii. i.
7. Chrift teaches us, that we muft believe in, and receive
him as our only Saviour and Redeemer, refting upon him
alone for life and falvation. Hence it is faid, <* Believe on the
Lord Jefus Chrift, and thou ftialt be faved."
8. Another part of the will of God that Chrift reveals to
us is our fanBif cation ; and we are told, that " without ho-
linefs no man fhall fee the Lord." Hohnefs of heart and
life is abfolutely neceftary to qualify men for the enjoyment
of God in heaven, as no unclean thing can enter the celeftial
abode.
III. I come now to fhew how Chrift reveals this will of
God for falvation, namely, by his word and Spirit, jointly
or together ; for both are abfolutely neceftary for attaining
that end.
Firfii Chrift reveals his by his word. This is the exter-
nal revelation of it, without the knowledge of which no man
can be faved. The perfonal Word of God teaches us by his
word written or preached, or extraordinarily revealed. So
there are three ways of Chrift's teaching by his word.
1. The word extraordinarily revealed as appears from Heb.
i. I. and Gen. iii. 15. ; which method having long ago cea-
fed, we need not enlarge upon it.
2. By the word preached ; which has been managed two
ways, wherein the kindnels of the Divine Teacher appears,
(i.) By his own peribnal preaching, Heb. i. i. in the days
of his fleili, when he went about the work of preaching the
gofpel to the Jews, for which caufe he is called " the minifter
cf the circumcifion," Rom. xv. 8. putting a glory on the mi-
VoL. I. 3 M nifterial
458 Of Chrift^s Prophetical Office.
nifterial calling by himlelf perforniing that office. He fpake
as never man fpike. An iieavenly authority and majefty
appeared in his preaching, which attradted the attention of
his hearers, and forced them to acknowledge he was more
than a human being.
(2.) By his ambafladors in his name. So he exercifed his
prophetical office,
[i.] Before his incarnation, under the Old Teftament,
1 Pet. iii. 19. inftrufting his church fometimes by extraordi-
nary teachers, the prophets ; fometimes by ordinary teachers,
or both. And this he did both before and after the word
was written : for although before the fcripture the church
"was fupplied by extraordinary revelation, yet all were not {o
taught, but many were trained up by the external teaching
of the patriarchs 5 as appears from Abraham's practice, Gen.
xviii. 17. 19.
[2.] After his incarnation, by the apoftles, who were in*
faUibly guided, and to this day by ordinary minifters, bj
whom Chriftftill exercifes his prophetical office, Eph. iv. 11.;
and fo he promifed to be with them, Matth. xxviii. ult. In
this refpedt they have that awful hedge fet about them, " He
that heareth you, heareth me ; and he that defpifeth you, de-
fpifeth me.'' On this ground he obligeth people to repair to
them for clearing, from the word, the matters of falvation,
fm, and duty to them, Mai. ii. 7. " They fhould feek the
law at his mouth ; for he is the meiTenger of the Lord of
.hofts."
3. By the word written, John xx. 31. " Thefe things are
written, that ye might believe," &c. Thereby it is that the
prophets and apoftles, and all the infpired writers, being
dead, yet fpeak to us, and Chrift by them, to fhew us the
the will of God for our falvation. Thus was the church
taught from the days of Mofes, and in this manner it is
taught to this day. We need not fay, " Who will afcend
into heaven?" or '< Who fhalldefcend into the depths V that
is, for the revelation of the method of falvation. The word
is nigh to us, it is among our hands. To that, Chrift fends
us to know his mind. If viii. 20. " To the law and to the
tellimony •," yet not to juftle out mens teaching from it, Eph.
iv. II. 12.
Yet the word itfelf is not fufficient to teach us the will
of God for our falvation. Not the word preached ; for even
mofl of rhofp who heard him that fpake as never man fpake,
were not bettered by his preaching •, as appears from John
xii.
Of Chrifl's Prophetical Office. 459
ku. 37. 38. " But though he had done fo many miracles be-
fore thtm, yet they believed not on him : That the faying of
Efai^s the prophet might be fulfilled, which he fpake, "' Lord,
wjio hath believed our report ? and to whom hath the arm
of the Lord been revealed ?" Nor yet the word written, for
the fame reafon ; nor that extraordinarily revealed, as in the
cafe of Balaam. See 1 Cor. ii. 14. »< The natural man re-
ceiveth not the things of the Spirit of God ; for they are
fooUflinefs unto him : neither can he know them, becaufe
they are fpiritually difcerned." There is a darknefs over the
minds of men which nothing but omnipotency can remove.
Therefore,
Secondly^ Chrift teaches his c\t6t, who are taught to falva-
tion by his Spirit, who joins internal illumination to exter-
nal revelation. <« He opened the underftandings" of the
two difciples who were going to Emmaus, " that they might
underftand the fcriptures," Luke xxiv. 45. Thus all the
ele6t are taught of God, and fo come to Chrift ; and
thus have they always been taught. Ye rauft not, however,
underftand thefe as two different v/ays of Chrift's teaching
to falvation, in thofe that are capable of both ; for the word
is that by which the Spirit teacheth ftill. Thefe God has
joined. If. lix. 21. <* As for me, this is my covenant with them,
faith the Lord, My Spirit that is upon thee, and my
words which I have put in thy mouth, fhall not depart out
of thy mouth, nor out of the mouth of thy feed, nor out of
the mouth of thy feed's feed, faith the Lord, from henceforth
and for ever." John xvi. 13. 14. " When he the Spirit of
truth is come, he will guide you into all truth : for he fhall
not fpeak of himfelf ; but whatfoever he fhall hear, that
fhall he fpeak ; and he will fhew you things to come. He
fhall glorify me : for he fliall receive of mine, and fliall fhew
it unto you." Thus the teaching of the ele^t is begun, and
thus it continues to the end.
Indeed the word hath a mighty power and efficacy upon
the heans of men. It enlightens their mind, awakens their
confciences, convinces of fin, and can effedlually convert and
changes them. But this is only when it is managed by the Spi-
rit's hand. All its power and efficacy is from him. The
virtue of the word is not from itfelf : it doth not work in a
phyfical way, as natural agents do, for then the effedl would
naturally follow, unlefs it were miraculoufly hindered. But.
this fpiritual efficacy is in the wurd, as the healing virtue was
in the pool of Bethefda, of which it is faid, John v. 4. " An
3 INI 2 angel
460 OfChriJ's Prophetical Office .
angel went dov/n at a certain feaibn into the pool, Jjnd trou-
bled the water : whofoever then firft after the troubling of
the water ftepped in, was made whole of whatfoever dih^afe
he had," This efficacious power is not naturally inherent h\
the word at all times, but only communicated to it at fome
fpecial ieafons. Many times the word is purely and plainly
preached, but no gracious effect follows. It proves but like
the beating of the air, which makes no impreffion upon it :
none arc awakened, convinced, or converted by it. Neither
is the power "of the word communicated to it by the inftru-
ment that manageth it : for faith the apoftle, i Cor. iii. 7,
** Neither is he that planteth any thing, neither he that wa-
tereth; but God that giveth the inceafe." Miniflers are
nothing : they have no power or il;rength of their own
fufficient for fuch a purpofe as this is. The apoftle doth not
mean here, that they are ufelefs inftruments, and altogether
unnecefTary, but that they are infufficient of themfelves to
produce fuch mighty effects. It worketh not as it is the
word of map, but as it is the word of God. Minifters may fay
of the ordinary, as Peter faid of the extraordinary effecls of
the Spirit, Ads iii. 12. ** Ye men of Ifrael, why marvel ye
at this ? or why look ye fo earneftly on us, as though by our
own power or holinefs we had made this man to walk !" All
the power and efficacy of the word is derived from the Spirit
of the Lord. It is faid, i ThelT. ii. 13. " "When ye received
the word of God which ye heard of us, ye received it not as
the word of men, but (as it is in truth) the word of God,
which effii(ftually worketh alfo in you that believe." When
the word of God Is fet home by the Spirit, then it is mighty
to enlighten the minds, convince the confciences, and humble
and break the hearts of iinners. Then it proves as a ham-
mer to break the rock in pieces. And it is faid, John xvi.
8. " When he is come, he will reprove the world of fin,
and of righteoufnefs, and of judgment." The word made
ufe of there fignifies conviction by fuch clear demonflration
as comp'illeth alTent. It not only convinceth men in gene-
ral that they are finners, but it convinceth them particularly
of their own fins, and of all the hainous aggravations of them.
It fets (in before the eye of confcience in all its aggravating
circumftances and fearlul confequences, as committed againil
the lioly and righteous law of God, clear light, regrets and
checks of conlcience, manifold mercies and favours, God's
long fufFering, Clirift's precious blood, many warnings of
judgments, the reward and wages whereof, by the verdidl:
of
Of Chrlfs 'Prophetical Office, 461
of a man's own confcience, is death, even eternal death and
damnation.
It may not be improper here to touch at the excellency
of Chritl's teaching, and fliew you that it far tranfcends the
teaching of all others.
1. He teacheth plainly and perfpicuoufly. When he was
upon earth, and preached the gofpel unto men, be taught
them by parables and fimilitudes, he clothed fublime and
fpiritual mylleries with earthly metaphors, and thereby
adapted them to the low and dull capacities of men, and fpake
fo familiarly about them, as if he had been fpeaking earthly
things. And, according to his own example, he would have
hisminifters to preach, " ufing great plainnefs of fpeech," as
the apoftle Paul tells us he did, 2 Cor. iii. 12. and " by ma-
liifeflation of the truth, commending themfelves to everv
man's confcience in the fight of God," 2 Cor. iv^ 2. Yet he
does not aijow them to be rude and carelefs in their expref-
fions, pouring out crude, indigefted, mean, fordid, and im-
methodical words, naufeous and ungrateful to the ears of
men. No ; a holy, ferious, and grave exprefTion fuits the
lips of Chrift's ambalTadors. And what man ever fpake
more weightily, logically, and perfuauvely, than the apoftie
Paul, by whofe pen Chrifl hath admonifhed us to beware of
vain oftentation, and fwelling words of vanity ; but he
v/ould have us (loop to the underflanding of the meaneft,
nnd not give the people a comment darker than the text.
He would have us rather to prick their confciences than tickle
their fancies, and break their hearts rather than pleafe their
ears. Chriil. was a very plain preacher, and he not only
opened truths to the underflanding, but opened the under-
flanding alfo to perceive them. He takes away the vail
from the heart, and caufes a heavenly light to ihine into the
foul, and darts a clear beam from heaven into the mind.
Chrifl's teachings are fully fatisfying. The foul doubts no
more, flaggers or hefitates no more ; but fully acquiefces in
what Chriit teaches. It is fo well fatisfied therewith, that
it can venture all upon the truth of what it hath learned from
him. You may fee what is faid with refpe6l to this, Prov.
viii. 8. 9. " All the w^ords of my mouth are in righteouf-
nefs, there is nothing froward or perverfe in them. They
are all plain to him that underflandeth, and right to them
that find knovv'ledge."
2. Chrifl teaches fully. He gives us a full and clear re-
velation of the will of God with refpecl to all things whicii
coFicern
462 Of ChriJVs Prophetical Ojicd.
concern our happinefs, either in this life or in that which i^^
to come. That is Ipoken of Chrilt which we have, Pfal.
xl. 9. 10. ** I have preached righteoufnefs in the great con-
gregation : lo, I have not refrained my lips, O Lord, thou
knoweft. I have noc hid thy righteoufnefs within my heart,
I have declared thy faithfulnefs and thy falvation : 1 have
not concealed thy loving kindnefs, and thy truth, from the
great congregation." He hath given us a perfeft rule of
faith and obedience, in nothing defective or fuperfluous, but
comprehending the whole duty of man. The fcriptures
contain thecouufels of God, which he hath gracioufly fent to
redrefs the miferies of the fall j and therefore it is faid by
the apoflle, A6ts xx. 27. " 1 have not fhunned to declare un-
to you all the counfel of God." He hath kept nothing back
from men that'w^as needful to be known in order to their
falvation. Hence faith he, John xv. 15. ** All things that I
have heard of my Father 1 have made known unto you."
And it is faid, 2Tim. iii.i 5. that "the holy fcriptures are able
to make us wife unto falvation." Chrift hath plainly lliewed
us what courfe we are to take, that fo we may obtain the
iriendihip and favour of God here, and come to the enjoy-
ir.ent of him for ever hereafter. You may fee what David
fays, Pfal. cxix. 97. "O Iiow love I thy law ! It.is mymedi-
tation all the day." Chrift by his word gives us a ful Idifco-
very of our duty in every flate and condition that we can
be in while here in the world ; and our relative duties are
fully revealed. See what is faid by the apoflle. Tit. ii. ir.
12. "For the grace of God that brir.gcth falvation, hath
appeared to all rnen ; teaching us, that denying ungodlinefs
and worldly lufts, we fliould live foberly, righteoufly, and
godly, in this prefent world."
3. Chrift teaches the wall of God purely. His dodrine
has not the ieaft dafh of error mixed with it to allay and de-
bafe it. His malicious enemies, who were continual!)^ ^ji"g
at the catch, and moil obfervant of his words and anions,
could find nothing to cliarge him with. He preached the
gofpel mofl purely unto men. He is the true and faithful
vvitnefs. Rev. i. 5. And he hath commanded his minifters
to preferve the fimplicity and purity of the gofpel, and not
to mix and fophillicate it. Hence it is faid, 1 Cor iv. 2.
** We have renounced the hidden things of difhonefly, not
walking in craftinefs, nor handling the word of God de-
ceitfully, but by manifeflation of the truth, commending
onrfelvts to every man's confcience in the fight of God."
And
Of ChriJPs Prophetical Office. 463
And fays Paul, 2 Cor. ii. 17. " We are not as many, which
corrupt the word of God ; but as of fincerity,but as of God,
in the fight of God fpeak we in Chrift." Here the apoftle
vindicates himfelf from the praftice of falfe apoflles and cor-
rupt teachers, who adulterated the word, and mingled their
own errors and inventions with it, and ftudied to pleafe men
more than God, to advance their own temporal interefts
thereby, more than the falvation and eternal intereils of
mens fouls.
4. He teaches the mind of God in a mod fvvect and affec-
tionate manner. His words make mens hearts to glow and
burn within them, as it was with the two difciples going to
Emmaus, Luke xxiv. 32. It was prophefied concerning
him of old, that " he fhould not cry, nor lift up, nor caufe
his voice to be heard in the ftreet," If. xlii. 2. " The Lord
hath given him the tongue of the learned, that he fnould
know how to fpeak a word in feafon to him that is weary.**
If. 1. 4. How fweetly did his words Aide into the hearts of
his hearers ? He drew them with the bands of love, and
with the cords of a man. See how afFeftionately he fpeaks,
Matth. xi. 28. " Come unto me, all ye that labour and are
heavy laden, and I will give you reft." He di icon raged
none, nor upbraided any from coming to him. He affured
them, that all who were willing to come fhould be heartily
welcome, and meet with a gracious reception. His great
familiarity and free condefcenfion to the mofl vile and defpi-
cable fmners were often m.^de the matter of his reproach.
Such is his gentle and fweet carriage towards his people,
that tbe church is called the Lamb's wife, Rev. xix. 7.
5. He teaches the will of God powerfully. It was obfer-
ved by flie multitudes that flocked about him, that he taught
them as one having authority, and not as the fcribes, Matth.
vii. 29 They were but dull and coldrife preachers ; their
w^ords did freeze as it were between their lips: but Chrift
fpoke with a divine efficacy and power. There was heat as
well as light in his dodrine. And fo is there flill, though
it be declared by the mouths of poor, weak, and deipifed
men. Hence fays the apoftle, 2 Cor. x. 4. " The weapons
of our warfare are not carnal, but mighty through God to
the pulling down of ftrong holds," &lc It is ftill *' quick
and powerful, and fharper than any two-edged fword, pier-
cing even to the dividing afunder of foul and fpirit, and of
the joints and marrow ; and is a difcerner of the thoughts
and intents of the heart," Heb. iv. 12. The holy apollle
imitated
4^4 Of ChnJTs Prophetical Office.
imitated liis great mafter Chrift ; being filled with his Spirit,
he fpake freely and home to the hearts of men. His words
made the confciences of finners to fhake and tremble in their
breafts. It is true, all faithful and able minifters are not
alike gifted in this particular : but yet there is a holy feriouf-
nefs, a fpiritual grace and majefty in their do(5lrine, com-
manding reverence and regard from their hearers.
6. Chrift teaches the will of God infallibly. The wifeft
and bcrft of men may miftake, and lead others into the fame
miftakes with themfelves : but it is not fo in the teachings of
Chrift ; for they are not fubje(fl: to error and miftake. His
Spirit guideth men into all truth, and into nothing but the
truth, John xvi. 13. He is an unerring guide, and a fhep-
herd that will not fufFer his fheep to ftray and wander to
their eternal deftru6tion upon the mountains of fin and va-
nity. All who are taught of Chrift fhall certainly arrive at
celeftial glory : for he hath faid, John x. 28. " I give unto
them eternal life, and they fliall never perifh, neither ftiall
any pluck them out of my hand." His word is abundantly
fufficient to make men wife unto falvation. And faith the
apoftle, Gal. vi. 16. *' As many as walk according to this
rule, peace be on them, and mercy, and upon the Ifrael of
God.''
7. The teachings of Chrift are abiding teachings. They
make deep and indelible imprefiions upon the foul, which
can never wear out. The words of men evanifh like fmoke,
and fly away : but the words of Chrift ftick clofe by us.
What he teacheth he writeth upon the heart. So it is pro-
mifed, Jer. xxxi. 33. <* I will put my law in their inward
parts, and write it in their hearts." It is ufual with gracious
fouls, whofe underftandings have been favingly opened by
the Lord, to fay many times afterwards, I fliall never forget
iuch a fcripture that once convinced me, and fuch a promife
that once encouraged and comforted me. To this purpofe
it faid by David, Pfal. cxix. 93. "I will never forget thy
precepts ; for with them thou haft quickened me."
8. Chrift teaches men the will of God in a faving man-
ner. They are all ^made wife to falvation who are taught
by him. See what the apoftle Paul fays of the holy fcrip-
tures, which contain this divine revelation, 2 Tim. iii. 15. 16.
" The holy fcriptures are able to make one wife unto falva-
tion, through faith which is in Chrift Jefus. All fcripture is
given by inlpiration of God, and is profirable for dodlrine,
for reproof, for corre<Slion, for inftru<5lion in righteoufnefs."
I There
Of Qhriji's Pisphetical Office, 465
There is a great deal of other knowledge that goes to hell
with men. The pavement of that infernal furnace, as one
fpeaks, is pitched with the ikulls of many great Icholars.
Many who have learned heads, have gracelefs hearts. But
life eternal lies in the teaching of Chrift. Hence fays our
Saviour, John xvii. 3. " This is life eternal, that they mighc
know thee the only true God, and Jefus Chrift whom thou
haft fent." This is defervedly called " the light of life,'*
John viii. 12. And " in this light" men " clearly fee light,'*
Pfal. xxxvi. 9.
You fee then, from what hath been faid on this head, that
Chrift's teachings far tranfcend the teachings of all others :
fo that it may be juftly faid of him, as was faid by his hear-
ers of old, <« Never man fpake like this man."
IV. I now proceed to fhew for what ends Chrift as a
Prophet reveals the will of God ; where I ftiall touch at the
neceffity of this revelation in order to falvation.
The end of this revelation is for our falvation. Man by
nature is ignorant of true happinefs, and of the way that
leads to it. But " the grace of God, that bringeth falva-
tion,'* i. e. the glorious gofpel of Chrift, « hath appeared
unto all men, teaching us, that denying ungodlinefs, and
worldly lufts, we Ihould live foberly, righteoully, and godly
in this prefent world." The great defign of the gofpel-reve-
lation is to fhew what courfe we muft fteer that fo we may
efcape deferved wrath and mifery, and arrive at everlafting hap-
pinefs and glory. So that now we need not cry out with thofe
of old, << Wherewith fhall I come before the Lord, and bow
myfelf before the high God ? Shall I come before him with
burnt-otFerings, with calves of a year old ? Will the Lord be
pleafed with thoufands of rams, or with ten thoufands of ri-
vers of oil ? Shall I give my firft-born for my tranfgreffion,
she fruit of my body for the fm of my foul ?" Micah
vi. 6. 7.
But here it may be inquired, Is not the light of nature fuf-
ficent to inform us of the way of falvation ?
To this I anfwer in the negative. This revelation of the
will of God which we have by Chrift, was needful to be fu-
peradded to that, by reafon of our natural darkncfs and
blindnefs of mind. Men by nature know not God; their
underftandings are darkened through the ignorance that i:
in them. The whole world is involved in darknefs. Though
the light of nature tells us that thr» e if n God, ?>v\(l that it is our
Vol, L ' ^ N duty
4<56 Of ChriJFs Prophetical Office,
duty to worfhip and ferve him, j-et It cannot teach us ho#
we are to do it, fo as to be accepted of him ; as is clear in the
cafe of the heathens, of whom it is faid, Rom. i. 23. —
" They changed the glory of the incorruptible God, into an
image made like to corruptible man, and to birds, and
^ur-footed beafts, and creeping things.'' They debafed the
adorable Deity, by entertaining unworthy conceptions of
him, and performing fuch a6ls of worfhi.p to him, as were
not fit for a rational nature to offer, nor for the holy and
glorious Majefty of heaven to receive. Belides, they afcri-
bed his honour and attributes to the creatures •, not only to
the fun, moon, and ftars, and to invifible powers which
they fuppofed governed and ruled thefe fhining lumi-
naries, but even to the moft dcfpicable things in nature^
Birds, and beafts, and creeping things, were the obje^s of
their adoration. Again, though the hght of nature directs
us to many excellent moral duties, as to honour our parents,
to do to others as we would have them to deal with us, &Co
yet it cannot teach us to perform thefe duties in an acceptable
manner. The apollle tells us, that <* the natural man re-
ceiveth not the things of the Spirit of God." The mind of
man by nature hath not only a native blindnefs, by reafon of
which it cannot difcern the things of the fpirit, but alfo a
natural enmity that it hates the light ; fo that till the mind
be healed and enlightened by Chrift, the natural faculty can
no more difcern the things of the Spirit, than the fenfitive
faculty can difcern the things of reafon. It is as eafy for
men to read the law in tables of ftone, after they are pound-
ed and crumbled to duft, as to read true notions in lapfed
and corrupt nature. This is excellently defcribed by the
apoftle Paul, Epb. iv. 17. 18. ** This 1 fay, therefore, and
teftify in the Lord, that ye henceforth walk not as other
Gentiles walk in the vanity of their mind. Having the un-
derftanding darkened, being alienated from the life of God,
through the ignorance that is "n them, becaufe of the blind-
nefs of their heart." Here he terms it vanity of mind, dark-
nefs in the underilanding, and blindnefs of heart." All the
eflential faculties of the rational foul are entirely corrupted ;
the mind which is the rcpofitory of principles, that noble fa-
culty, whereby we judge of things good and evil ; the under-
Handing, that difcurlive faculty, whereby we collect one thing
from another, framing conclufions from the principles of the
mind, and reducing thele principles into pra(5ticai dictates ;
and the heart, i. e. the will, confcience, and afFedtions, which
were
OfChriJPs Prophetical Ojlce. 467
^Ctt. to apply thefe principles, and draw out thefe reafonings
-on the ftage of life ; all are corrupted. And the moft inge-
nious nations for natural knowledge and civil prudence veri-
fy the apoftle's chara^er in their brutifh adions. The Egv'p-
tians, who were men famous for wifdom and learning,
and propagated the fciences to the other parts of the
world, were worfe than beafts in their worfliip. The Greeks,
who counted their Athens the eye of the world, were not
more refined, when they adored thirty thoufand gods, and
fome of them infamous for murder and adultery, and held
three hundred and twenty- four different opinions about the
chief good, as learned men tell us. And the Romans,
though eminent for civil prudence, were not much behind
them, when they worfhipped a fever, and dignified a ftrum-
pet with the title of the Goddefs of Flowers. And a great
philofopher among them takes notice of their ignorance of
God in the various notions which they have of him. Even
thofe among the heathens who for a6ls of juftice and temper-
ance might juflly put many men under the gofpel to the
blufli, have had a thick darknefs upon their minds in re-
gard of God. But here more particularly I fiiall fhew you
feveral things abfolutely necelTary to be known in order to
falvation, wherein the light of nature is very defective. —
As,
I. The fail of man, whic'h is the firfl caufe and original
fpring of all our mifery and woe. This is what the human
underflanding could never find out by its mofi: accurate fearch
and inquiries. For though the heathen philofophers were a-
bundantly fenfible of many confufions and diforders in their
fouls, and of their woful fubje6lion to the rage and tyranny
of unruly pafllons, yet they could never find out the fatal
caufe, nor trace thefe flreams to the true original. Tliey
found indeed that fomething was amifs, and much amifs too ;
but from whence this diforder did arife, nature itfelf is
wholly ignorant, and hath not fo much as a regular guefs
without revelation. And though Plato feems to have had
fome dark notices of man's original and fallen ftate, when
he exprefi^es the one under the fymbolic image of the golden
age under Saturn's reign, and the other by the milerabie iron
image under the. reign of Jupiter, in which he lived ; yet we
may warrantably conclude, that he had thefe difcoveries from
the fcriptures or Jewiili tradition. Origin is of opinion, that
Plato underftood the hiftory of man's fall by his converfation
with the Jews in Egypt. This firll: caufeof all our milery is.
■: N 2 only
46B Of Chrijts Prophetical Offici.
only made known by the fcriptiires. Men by nature know
not the fall of Adam, which is the fource and bitter root
from which all their woe and trouble fprings. And the light
of nature is too dim and weak-lighted to pierce into the
depths of iniquity. It cannot acquaint us with the fumes of
iin, and with that inward ftrength and power of it, which
gives birth and nourifliment to all thofe irregular actions
which flow from it. There was therefore a neceflity of fome
other light to penetrate the clouds of nature, and fearch in-
to the depths of the belly, and bring to view that habitual
difconformity of our natures to that reftitude required of us,
and which was once pofTefled by us.
2. The light of nature cannot acquaint us with the true
and adequate obje£t of our religious worfliip, namely, a Tri-
nity of perfons in the glorious Godhead. This facred doc«
trine is wholly fupernatural, and entirely beyond the reach
of the human under ftanding. The moft illuminated philo-
fophers that ever were in the world, though they found out
the caufes of many things, and could difcourfe to excellent
purpofe concerning the magnitude, motions, and influences
of the ftars, and the nature of plants and minerals, and ma-
ny other things which are vailed from vulgar minds, yet
they could never by their moft accurate fearch and inquiry
find out the myfl:ery of the Trinity. This grand article of
the Chriftian faith was altogether hid and unknown to them.
We find indeed that fome of the ancient philofophers had
fome dark and imperfeft traditions concerning the Trinity.
Hence fome think, that that great Oriental maxim which Py-
thagoras brought with him into Greece, touching God,
viz. that he was 's» ««*^ woAw^ that is, one and many, was but
fome broken Jewifh tradition of the Trinity. And the Platc-
nifl:s had alfo fome weak and corrupt traditions of three hypC"
Jiajesy or perfons, which they called Trinity. But thefe and the
like poor notices of the Trinity, it is moft probabIe,Pythagoras
firft, and Plato after him, derived originally from the Jews,
if not immediately, yet mediately by the Phoenicians and E-
gyptians. But yet neither the Grecian, Egyptian, nor Phoe-
nician philofophers, had any found and true notion of this
great myftery ; as will appear clear and evident to any fober
mind, that conflders what a world of fables and contradic-
tions they mixed with thofe broken difcoveries which they
had received concerning it. Plato himfelf ingenuoufly con-
fefles this, when he faid, that he had received many myfte-
ries from the ancients which he did not underfband, but ex-
pelled
Of Chnjl's Prophetical Office. 469
peifted fome interpreter to unfold tlijem unto him. But we
find the gofpel fets this myftery in a clear light. See Mattii.
iii. 17. 18. I John v. 7. 2 Cor. xiii. 14. •, all of which, and o-
ther fcriptures, were confidered when I difcourfed on the doc-
trine cf the Trinity. The gofpel gives us a clear difcovery
of the perfons in the Godhead, as to their nature and ope-
rations, and their combined and diftin^l ads and rxprcflions
of gcodnefs. We find they all concur in the work of man's
redemption : the Father contrived it, the Son purchafed it,
and the Holy Ghoft applies it.
3. The light of nature cannot inform us of the way and
method of our recovery by Chrift. The whole fcheme of
this amazing work of redemption, was without the compafs
of our mod fearching faculties. There are three things with
refpeft to this, which I fhall touch at a little ; and we had
never known any of them unleis they had been revealed.
As,
(i.) The myftery of eternal ele<Slion. From all eternity
God forefaw that man would fall, and thereby plunge him-
feif into an abyfs of fin and mifery, and that it would not be
poflible to recover hlmfclf out of it, neither could he receive
help from any creature in heaven or earth •, and God not in-
tending- that the whole race of man fliould perifii, and be-
come the eternal trophies of hell, fet apart a certain number
in his eternal purpofe and decree, whom hedefigned to make
vcffels of mercy, and bring to the fruition of endlefs glory, to
the everlafting praife of the invincible efficacy of his fove-
reign grace and rich mercy in Chrift. So the apoftle teaches
us, Eph. i. 4. 5. 6. upon which palTagel formerly difcourfed
in the courfe of this work. This is indeed a profound my-
ftery, which could never have been difcovered by the clear-
eft- fighted reafcn : but the great Prophet of the church hath
revealed it unto us.
(2.) We had never known the aftonifhing method of re-
demption, by which the ele<S): are brought into a ftatc of fal-
ration, unleis it had been revealed : How that God from all
eternity entered into a covenant with his own Son, promidng
him affiftance, a numerous feed, and great dignity and glo-
ry, if he would undertake the work of redemption, and free
the elea from fm and wrath ; whereupon Chrili cheerfully
condefcended, and engaged to become the finner's Surety, to
pay the debt : he was content to ftand in his people's room,
and fubmit himfelf to the avenging ftrokcs of juftice : he wab
sv^illing to become a curfe, that thfy might receive a blcfllng j
to
4/0 Of Chrifi^s Prophetical Office,
to become poor, that they might be made rich ; to be accu-
fed and condemned, that they might be juftified ; and to
endure the fhock of his Father's wrath, that they might go
free. Hence he is brought in by the Pfalmift offering him-
felf as Surety in their ftead, Pfal. xl. 6. 7. " Sacrifice and
offering thou didfl not deiire, mine ears hafl thou opened :
burnt-offering and fin-offering hafl thou not required. Then
faid I, Lo, I come ; in the volume of the book it is written
of me." He willingly yielded to all the conditions which
were required for the accomplifhment of that great and dif-
ficult work. He was content to take a body, that he might
be capable to fiiffer. The debt could not be paid, nor the
the articles cf the covenant performed, but in the human na-
ture. He was therefore to have a nature capable of and
prepared for fufferings. Hence it is faid, Heb. x. 5. " A
body haft thou prepared me." He behoved to have a bo-
dy to fuffer that which was reprefented by thofe legal fa-
crilices wherein God took no pleafure. And he took a body
of flefli, furrounded with all the infirmities of our fallen na-
ture, fin only excepted. The incarnation of Chrifl is a great
myftery, which could never have entered into the thoughts
either of angels or men, unlefs it had been brought to light
by the gofpel. Hence fays the apoftle, i Tim. iii. 16.
♦« Without controverfy, great is the myflery of godlinefs,
God was manifefted in the fiefli," &c. 15iit of this I fpoke
at large when treating of the incarnation of our Redeemer.
(3.) The light of nature could never tell us, that it is by
faith in Chrift that we mufl be faved. << God fo loved the
world, that he gave his only-begotten Son, that whofoever
believeth in him, fhould not perifh, but have everlafting
life," John iii. 16. He is fet forth to be a propitiation
through faith in his blood. It is only through faith in
Chrift that the tltdi can be faved. All that believe in him
are juftified from all things from which they could not be ju-
ftified by the law of Mofes. We are commanded to believe
in the Lord Jefus Chrift, and we fliall have everlafting life.
Now, this way of falvatlon is above the ftrain and reach of natu-
ral reafon to attain to the knowledge of it. There arefomefemi-
nalfparksof thelaw in the hearts of men by nature; fome com-
mon principles of piety, juft ice, and charity, without which the
world would foon dlfband, and fall intoconfufion. But there
is not the leaft conjecture of the contrivance of the gofpel.
It couk! never have entered int»o the thoughts of the Ifrael-
kes, that by looking to a brazen ferpent crefled on a pole,
the
OfChrlJl's Prophetical Office. 471
the wounds fhould be healed which they received by the bi-
tings of the fiery ferpents. And as Httle could guilty man
find out a way to fatisfy divine juftice by the death and luf-
ferings of a Mediator, and to heal the wounded fplrit by be-
lieving on Chriil: crucified. The mofl: adtive and inquiring
reafon could never have thought of the wonders of the incar-
nation, and that a virgin fhould conceive, and a God be
born. Nor could it have dreamed of the death and fuffcr-
jngs of the Prince ot life, and of the refurreflion and afcen-
fion of the Lord of glory. Now, the human underftand-
ing, as bright and clear as it is corrupt, yet it could not, by
all the help of argumentation and reafoning, arrive at the
knowledge of it. Supernatural revelation was ablblutely
necelTary to difcover it to the holy angels. The apoftle tells
us, Eph. iii. 10. " Unto the principahties and powers in
heavenly places, is made known by the church the manifold
wifdom of God." This was a myftery locked up in the
breaft of God, of which the angels leem to have had no
thoughts, till the revelation of it was made to the church.
And even fince that difcovery, thefe wife and intelligent
beings have not a perfect knowledge of the whole of the
gofpel-flate^ for they are ftill making further inquiries:
" Which things," fays the apoftle, " the angels defire to
Jook into," I Pet. i. 12.
4. The light of nature does not inform men of the evil
there is in the firft inclinations to fin. The heathen philo-
fophers allowed the diforder of the fenfitive appetite to be
innocent and harmlefs, till it pafs to the fupreme part of the
foul, and induces it to deliberate or refolve upon moral ac-
tions. For thej v^'ere ignorant of that original and intimate
pollution that cleaves to human nature. And becaufe our
faculties are natural, they thought that the firil motions to
forbidden objedts were natural defires, and not the irregula-
rities of lull. Accordingly all their precepts reach no fur-
ther than the counfels of the heart ; but the defires and mo-
tions of the lower faculties, though very culpable, are left
by them indifferent. So that it is quite evident, that there
are many ftains and and defilements in their purgative vir-
tues. The law of God requires holinefs and purity in all
the habits and difpofitions of the foul, an entire conformity
to the will of God in all its various motions and aftings ;
or elfe we can never be happy : for the fcripture tells us,
that he muft have clean hands and a pure heart, that would
2 afcend
4 7 J Of Chriji's Vrophetical Office ,
afcend into the hill of God, and Hand in his holy pkce ; and
that it is only the pure in heart that ihall fee God.
5. The light of nature and philofophy, improved to the
higheft height, is very defedlive in refpedt of piety, and in
many things contrary to it ; as will appear from the follow-
ing particulars.
(t.) By delivering unworthy notions and conceptions of
the Deity. Not only the vulgar heathens changed the
truth of God into a lie, when they meafured his immenfe
and incomprehenfible perfe6lions by the narrow compafs of
their (hallow imaginations : but the moft renowned philofo-
phers among them highly diflionoured God by their bafe
and unbecoming appreheniions of him. For the true notion
of God iignifies a being infinite, independent, the univerfal
Creator and powerful Preferver of heaven and earth, and the
abfolute Director of all events ; that his providence fuperin-
tends and takes notice of all the motions and adions of his
creatures ; and that he is a liberal rev/arder of thofe that
feek him, and a juft revenger of thofe that violate his holy
and righteous laws. Now, all this was contradi6led by fome
of them. Some aflerted the world to be eternal, and others
that matter was fo, and in that denied him to be the firft
caufe of all things. Some limited his being, confining him
to one of the poles of heaven ; others extended it only to
the amplitude of the world. The Epicureans totally denied
his governing providence, and made him an idle fpeftator
of things here below. They maintained and aflerted, that
God was contented with his own majefty and glory ; and
that whatever v/as v/ithout him, was neither in his thoughts
nor care ; as if to be employed in the various accidents of
the world were inconfiftent with his own felicity. Thus, by
confininf^ his power v/ho is infinite, they denied him in con-
fefEng him. There were ethers who allowed him to regard
the great affairs of kingdoms and nations, and to manage
crowns, and fceptres, and matters of ftate ; but to Hoop fo
low as to regard particular things, they judged to be as un-
becoming the divine nature, as for the fun to defcend from the
firmament to light a candle for a fervant in the dark. They
took the fceptre out of God's hand, and fet up a foolifti and
blind power to difpofe of all mutable things. Some again
made him a fervant to nature, that he neceffarily turned
the fpheres. Others fubjedlcd him to an invincible delliny,
that he could not do ^yhat he defired. And thus the wifeft
of the heathens, dilhonoured the Deity by their falfe imagi-
nations
Of ChriiVs 'Prophetical Office. 473
nations of him ; and, inftead of reprefenting him with his
proper attributes, drew a pidure of themfelves.
(2.) Philofophy and N'atiire's light is very defective as to
piety, in not injoining the love of God. The firft and great
command of the law is this, " Thou flialt love the Lord thy
God with all thy heart, foul, and ftre.igth." Yet thefe
philofophers fpeak little or nothing of this, which is the
principal part of natural religion. Ariftotle, for as clear-
fighted as he was in other things, yet when he difcourfes of
God, is not only aiFe£ledly obfcure to conceal his ignorance,
but even in his morals, v^rhere he had reafon to coniider the
Deity as an objed moft worthy of our love and obedience in
an infinite degree, he totally omits fuch a reprefentationof him,
though the love of God is that alone w^hich gives value and
price to all other virtues. And this is the reafon why phi-
lofophy is fo defe61:ive as to rules for preparing men for an
intimate and delightful communion with God, which is the
efFe6l of holy and perfe6l love, and the fupreme happinefs
of the reafonable nature. And if, in the Platonic philofophy
there are fome things directing to this, yet they are but
coldly exprefled, and fo dark and obfcure, that, like iufcrip-
tions on ancient medals or marbles which are defaced, they
are hardly legible. It is the fing.ilar chara61er of the gofpel,
which diltinguiHies it from all human inftitutions, that it
reprefents the infinite amiableneis of God and his beauty
and goodnefs to. us, to excite and draw out our affedVions to
him in a fuperlative manner. It commands us to follow him
as dear children, and prelTes us to feek for thofe gracious
difpolitions which may qualify us for the enjoyment of him
in a way of friendfhip and love.
(3.) The belt philolophers laid down this fervile and per-
nicious maxim, That a wife, man fhould always conform
to the religion of his country. Socrates, who acknowledged
one fupreme (.;rod, yet advifed his friends to comply witli'the
common idolatry, without any difference in the outward
worlhip of him and creatures •, and thofe who did otherwife
he branded as fuperftitious and vain. And his own practice
was according to this advice which he had given ; for he fre-
quented the temples, and affifted at the facrificcs, wliich he
declared before his judges, to purge himfelf of the crime of
which he was accufed. And Seneca, fpeaking of the Heathen
worfhip, acknowledges that it was unrcafbnable, and only
the multitude of fools made it excufable : yet he would have
a philofopher to conform to thefe cuftoms, in obedience to
Vol. I. 3 O the
474 Of ChrijTs Prophetical Office.
the law, not as pleafmg to rhe gods. Thus they made reli-
gion a dependent on the Hate. They performed the rites of
Hearhenilh fuperftition, that v/cre either filthy, fantaftical,
or cruel, fuch as the devil, the mafter of thefe ceremonies,
ordained. They became lefs than men l)y worthipping the
mofl vile and delpicable creatures •, and therefore God gave
them up to the vileft lufts, carnal impurity being a juit pu-
nifhment of fpirirual, Rom. i. 23. 24.
(4.) Philofophy is very defedive in not propounding the
glory of God as the chief and ultimate end to which all our
actions ihould refer. Now, the philofophers had other
views and defigns than this, in their precepts and dilates.
As,
[j.] To make ufe of virtue as a means to gain honour and
reputation in tlie world. This was plainly difcovered in their
books and aiHiions. They were iick of felf-love, and did ma-
ny things to fatisfy the eye. They led their lives as in a
Icene, where one perfon is within, and another is reprcfented
without, by an artihcial imitation of what is true. They
were fwelled with prefumption in having little merit, and a
great deal of vanity. Now, this refpedl which men have to
the opinion of others, corrupts the intention, and vitiates the
adlion. It is not fmcere virtue, but a fuperficial appearance,
that is recrarded-, for it is fufficient to that purpofe to feem
to be virtuous without being fo. And from hence we may
difcover that many of their moil fpecious actions were but
difguifed fms ; their virtues were as falfe as their deities.
Or,
[2.] The end of philorjphy was to prevent the many mif-
chiefs which licentioulhcfs and dilordcrs might brin>^- upon
men from without, or to preferve peace and tranquillity with-
in, by fuppreffing the turbulent paflions ariling from iuft or
rage, which trouble and difcompofe the mind. This wab
tho. pretended defign of Epicurus, to whom virtue was a-
mia"ble only as the inftrument of pleafure. Or,
[3.] The higheft defign of philofophy was to propound
and expofe to view the beauty of virtue, and its charming'
afpeft, as the moll worthy motive to draw and influence
the affeftions. Now^, fuppofing that fome of the heathens
f though very few), by difcovering the internal beauty of
virtue, were taken with, and had a lov^e to it, and perform-
ed fome things without any private refpeft, but for the rec-
titude of rhe aftion, and the inward :atistadIon that fpiings
from it ; yet they were ft ill defeftive ; for virtue is but a
I ray
Of Chri^\ Pr-.^hetlcal Office, 475
ray of the Deity ; and our duty is not complete, unlefs it
be referred to his glory, who is the principle and pattern
of it. In fiiort, the great Creator made man for him-
felf ; and it is mod juft and reafonable, that as his favour
is our fovereign happinefs, fo his glory ihould be our fu-
preme end, without which nothing is regular and truly
beautiful.
From all which the necefilty of Chriil's teaching, and of
a divine revelation, clearly appears.
But T mufl: conclude this fabjedl with fome improve-
ment.
I. From this doctrine we may infer the continual necef-
iity of aflanding miniilry. Chrill: is gone into heaven,
and will continue tliere until the time of the reftitution of
ail things ; but by his miniilers and ambaffadors he daily
teaches and inilrucls us, and for that purpofe hath fixed
them in the church by a firm and lading conftitution,
vrhich iiiall remain to the end of the world, Matth. xxviii.
19. 20. This is a great and valuable privilege, which we
ought higiily to prize, and carefully to improve. This
alone is fufficient to counterbalance the greatcft outward af-
fii6licn that people can meet with in the world; and there-
fore we have that promife. If. xxx. 20. '* Triough the Lord
give you the bread of adverfity, and the w^ater of aiBi£lion,
3'et iliall not thy teachers be removed into a corner any
more, but thine eyes ihall fee thy teachers.''
z. The rnoil rude and ignorant may be taught, feeing
Chrill executes the office of a Teacher. He can teach the
niofl ilupid, and give them an undeiiianding to know the
truths of the gofpel. Ti»erefore ignorance can be no excufe
to gofpel-hearers, to whom Chrifl offers hirnfelf as a Teach-
er. Let the moil ignorant among you apply to him, and
lie will teach you move than the moil accomplidied philofo-
phers could e'ver attain by all their improvements of na-
tural lit^ht.
3. The weakefl Chriilians need net be difcouraged at
the dalnefs and incapacity which they lind in themfelves ;
for Chrift q2.\-\ eaiily reveal that to babes which is hid from
the wife and prudent : '\ The teilimonies of tlie Lord ^are
fare (fays the Pfaimiit), making wife the fjmple.'' Yea,
X\\z Lord delights to chufe fuch as you are, that his grace
may appear the more confpicuous in your weaknefs, i Cor.
i. 26. 27. Well thtn, weak but ferious Chriilian, be not
2 O a difcouraged,
4J6 Of Chrift's Prophetical Office.
difcouraged, becaufe you are not fo docile and quick in your
appreheiilions of things as others about you. Many of your
neighbours may know more in other things than you do ;
but you are not incapable of knowing fo much as is necef-
fary to the falvation of your foul, and fhall certainly know
it, if Chrift be your Teacher ; and that is fufficient to make
you happy for ever. Others indeed may far excel _you in
the knowledge of other things : but if you know Jefus
Chrift, and the truth as it is in Jefus, one drop of your
knowledge is more valuable and defirable than a wliole fea
of their natural and political knowledge. One precious
truth fucked from the breaft of Chrift by faith and prayer,
is infinitely better than ten thoufand dry notions, hewn out
by racking and torturing the underflanding.
4. Prayer is a proper means for the increafe of knowledge.
Prayer is the golden key that unlocks that facred treafure.
When Daniel was to expound that fecret which was con-
tained in the king's dream, about which the Chaldean ma-
gicians had racked their brains to no purpofe, you fee he
addrefTed God by prayer, Dan. ii. 17. 18. and you fee there
■what fuccefs he had, the fecret was revealed to him Lu-
ther was wont to fay, Three things made a divine, viz.
meditation, temptation, and prayer. And a holy man in
our neighbouring nation was wont to fl:ndy upon his knees.
And indeed thofe truths which are got by prayer Iccive an
•unufual fweetncfs upon the heart. In the ufe of means
you fhould have your eyes towards Chrift, and pray that
he would open your underftandings, and enlighten your
minds with faving knowledge. This was David's practice.
See Pfal. cxix. 18. 33. 34.
5. Learn from this what entertainment ye are to gi\'e to
the word. Be not ftrangers to your Bibles ; but read them
as Ch rift's word to you, with reverence, faith, and love.
Make confcience of attending en the preaching of the word,
catechifing, and the difpenfing of the facraments : and fet
yourfelves to drink up the doftrine of Chrift from himfelf,
as your Teacher. If people believed that Chrift were exer-
cifmg his prophetical ofTice among them in that way, they
would not dare to treat thefe exercifes as they do.
6. See here the abomination of the Quakers and other
enthufiafts, v^^ho feparate the Spirit fron) the word. To
thefe may be added thofe who take up principles wiihout
ground from the word, upon the credit of dreams, vilions,
"voiceSp and impreflions. And much mere thefe who do fo
Of Chriji's Prophetical Office. 4 ^ ^
upon their own light fancies, without ferious examination
of them by the word. The praftices of all fuch are an
abomination to the Lord ; they aft in dired oppofition to
Chrift as the great Teacher fent from God ; and confe-
quently the light that is in them is darknefs.
7. See alfo the abomination of formalifts and legal pro-
fefTors, who know nothing of religion but Doy do. Being
unacquainted with a due fenfe of their own emptinefs and
darknefs in fpiritual things, and with the way of making
ufe of Chrift as a Prophet, they content themfelves with
the word without the Spirit, and what they can hammer
cut of it on their own anvil, fo feparating the word from
the Spirit. And thus they live ignorant of the Spirit's ir-
radiations on the word, and his clearing up fcripture-truths
to them ; which are only had in the way of the foul's
going out of itfelf and its own w^ifdom to Chrift, in a way
of believing and depending on him for influences of light
and knowledge. This is the neck-break and ruin of many
in our day.
8. Wo to them, then, that have the teaching of the word
without the Spirit. Ah ! do men think nothing to hear fo
much, and to be illuminated by the Spirit in nothing ?
Chrift may be a Prophet to others, but he cannot be
one to fuch. Let them ferioufly confider that awful paftage,
2 Cor. iv. 3. 4. " If our gofpel be hid, it is hid to them that
are loft, in whom the god of this v/orld hath blinded the
minds of them which believe not, left the light of the glo-
rious gofpel of Chrift, who is the image of God, ftiould
ftiine unto them."
9. Receive Chrift as a Prophet, and learn to make ufe of
him daily as fuch. Renounce your own wit and wifdom,
and receive inftrudion from the mouth of this divine
Teacher, who teaches to profit. Be of a docible difpofition,
willing and inclined to be taught of God : for the meek
will he teach his way. And, for the Lord's fake, refufe not
to hearken to the voice of this great Prophet, otherwife it
will be your ruin. Confider the awful certification in the
23d verfe of the chapter where our text lies, " And it fliall
come to pafs, that every foul that will not hear that Pro-
phet, fliall be deftroyed from among the people." Hear
him, then, and " beware left that come upon you which is
fpoken in the prophets. Behold, ye defpifers, and wonder,
and perift)," ASis xiii. 40. 41.
10.
4 7 3 Of Chrijl's Prophetical Office.
10. LafcJy^ Would you know if ye be taught of God ?
I oiier you the following marks.
(i.) Chrill's teachings are very humbling to the foul.
.Human knowledge puffetli up ; but divine knowledge aba-
feth and calleth down. It empties a man of all conceit of
his own v7orth, and fills him with low and abaling thoughts
of himfeif. So it was with Job, chap. xlii. ^. d. "I have
heard of thee by the hearing of the ear : but now mine
eye feeth thee. Wherefore I abhor myfelf, and repent in
duft and afnes." The fame light of the Spirit which difco-
T-ers unto us the glorious greatnefs and majefty of God,
and his other (hining perfeflions, difcovers alfo, at the fame
time, the vilenefs, bafenefs, emptinefs and utter unworthi-
ncfs of msn, yea, of the bell and holieft of men, as in the cafe
of Ifaiah, chap. vi. 5. " Wo is me, for I am undone, be-
caufe I am a man of unclean lips, and 1 dwell in the midfl
of a people of unclean lips ; for mine eyes have feen the
King, the Lord of hofts." When Paul got a faving fight
of Chriil:^ he calls himfeif the leaft of all faints, and the
chief of linners. Were you ever deeply humbled before
the Lord, and made to fee your own emptinefs and vile-
nefs ? Thofe who are puffed up with pride and felf-con-
ceit, are ftrangers to the teaching of Chrift.
(2. J The teachings of Chrift deeply affed and imprefs
the heart. They fully reach the foul of a (inner, Hof. ii.
14. " I will fpeak comfortably unto her ;" or, as in the
original, " I will fpeak to her heart." When Chrift
ilieweth unto men the great evil and danger of fin, he fo
convinceth and toucheth the foul, that no creature-comforts
can 5^ield any pleafure or fweetnefs, but prove all taftelefs
and infipid, and have no more pleafure than the wliite of
an Q,<gf^. And when he fpeaks peace to the foul, and inti-
mates the pardon of fin, he fo comforts and refrelhes it,
that no affli6lions or prefi'ures, however heavy and uneafy,
have any v/eight or bitternefs in them at all. One drop
of confclation from heaven fweetens a whole fea of
touble upon earth, and fills the foul with joy unfpeakable
and fall of glory. Says the Pfalmift, Pfal. xciv- 19. " In
the multitude of my thoughts within me, thy comforts de-
light my foul "
(3.) The teachings of Chrift are fanflifying and renev.--
':i'ng ; they change and reform the heart, Eph. iv. 21. 22. 23. ,
*' If fo be that ye have .he^rd him, and have been taught
by him, as the truth is in Jefus : Tliat ye put off, concern-
Of ChrijTs Prcphctical Office, 4-0
ing the former converfation, the old man, wliich is corrupt
according to the deceitful iuits, and be renewed in the fpiric
of your mind." You fee here that holinefs and purity is
the efted of divine teaching ; holinefs both external and in-
ternal, negative and pofitive. All the difcoveries of God
which Chrill makes to the foul have an affimilating oualitv,
and change it into his owr. likenefs, 2 Cor. iii. 18.
(4.) W\ Ghrifl's teachings are pr?j5lical, ifTuir^g in cheer-
ful obedience. Idle notions and ufelefs fpeculations are not
learned from Chrill. As his creating words, fo his teacli-
ing words, are always attended with efFecl. As when he
faicl, " Let there be light, and there was light ;" fo when
he fays to a foul, Be thou humbled, it is e5e6tur.lly hum-
bled; as in the cafe of Job, chap. xl. 4. 5. " Behold, I am
vile, what fhall I anfwer thee ? I v/ill lay mine hand upon
my mouth. Once have I fpoken, but 1 will not ai^fwer 1
yea, twice, but 1 will proceed no further." And when he
fays, Be thou comforted, it is immediately comforted, If.
Ixvi. 13. " As one whom his mother comfortetli, fo will I
comfort you : and ye fnall be comforted in Jerufalem."
(5.) Chrid's teachings are always agreeable to the writ-
ten word. The Spirit of Chrid and the word of CiiriH
do never jar, as John xiv. 26. " The Comforter, which is
the Holy Ghoft, whom the Father will fend in my name,
he fhall teach you all things, and bring all things to your
remembrance, whatfoever I have faid unto you." When
he fpeaks to the heart of a linuer, v/hether in a way of con-
vi£lion, inilrudion, or confolation, he either makes ufe of
the exprefs words of fcripture, or fpeaks to the heart in
a language every way agreeable thereunto. So that the
written word becomes tl;e (laiidard and touchftone to weigh
and try all dodrincs by, If. viii. z.o. " To the law and to
the teftimony : if they fpeak not according to this word, it
is becaufe there is no light in them." Whatever differs
from the fcriptuies of truth, mufl :.ot pafs for an infpira-
lion of God, but is a deluding fophifm and infuiuation of
the devil.
(6.) You will have a great love to your Teacher, and
will be in cafe to fay with David, '* Whom have I in hea-
ven but thee ? and there is none upon earth that I defire
befides thee," Pfal. Ixxiii. 25.
THE END OF THE FIRST VOLUME.
.
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